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JOHANN     VALENTIN    ANDREAE 


JOHANN  VALENTIN  ANDREAE'S 


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CHRISTlANOPOLIS 

AN  IDEAL  STATE  OF  THE 
SEVENTEENTH   CENTURY 


BY 

FELIX   EMIL   HELD 

A.  B.  College  of  Emporia,  Emporia,  Kansas,  1902 
A.  M.  College  of  Emporia,  Emporia,  Kansas,  1908 


THESIS 

Submitted  in  Partial  Fulfillment  of  the 
Requirements  for  the 

Degree  of 

DOCTOR    OF    PHILOSOPHY 

IN    GERMAN 


IN 

THE    GRADUATE    SCHOOL 

OF  THE 

UNIVERSITY    OF    ILLINOIS 
1914 


\<b 


PREFACE 

It  is  my  belief  that  Johann  Valentin  Andreae  represents  a 
very  important  step  in  the  development  of  the  principles  of 
education  and  scientific  investigation,  and  that  his  works, 
now  very  little  known,  deserve  worthy  recognition  in  the 
history  of  literature.  It  is  the  purpose  of  this  investiga- 
tion to  show  the  value  of  his  writings  as  those  of  a  great 
teacher  and  reformer ;  and  especially  to  establish  his  Utopia, 
Reipublicae  Christianopolitanae  Descriptio,  in  its  proper 
place  among  the  ideal  states  of  the  sixteenth  and  seven- 
teenth centuries.  As  the  Latin  original  of  this  Utopia  has 
become  quite  rare  I  have  made  an  English  translation  of 
it,  hoping  that  thereby  the  attention  of  students  of  litera- 
ture, philosophy,  pedagogy,  and  sociology  may  be  attracted 
to  this  remarkable  document.  Recognizing  the  great  value 
of  Andreae's  work  Robert  Boyle,  as  early  as  1647,  m  a  letter 
to  Samuel  Hartlib,  expressed  the  wish  that  an  English 
version  of  it  might  be  made. 

For  my  introduction  to  the  subject,  and  for  his  assistance 
and  direction  in  its  development,  I  wish  to  express  my 
gratitude  and  appreciation  to  Professor  Julius  Goebel,  my 
adviser  and  teacher.  I  also  acknowledge  my  sincere  thanks 
to  other  members  of  the  department  of  German  of  the 
University  of  Illinois  for  their  interest  and  helpful  sug- 
gestions. F.  E.  H. 


338597 


PREFACE 

It  is  my  belief  that  Johann  Valentin  Andreae  represents  a 
very  important  step  in  the  development  of  the  principles  of 
education  and  scientific  investigation,  and  that  his  works, 
now  very  little  known,  deserve  worthy  recognition  in  the 
history  of  literature.  It  is  the  purpose  of  this  investiga- 
tion to  show  the  value  of  his  writings  as  those  of  a  great 
teacher  and  reformer ;  and  especially  to  establish  his  Utopia, 
Reipublicae  Christianopolitanae  Descriptio,  in  its  proper 
place  among  the  ideal  states  of  the  sixteenth  and  seven- 
teenth centuries.  As  the  Latin  original  of  this  Utopia  has 
become  quite  rare  I  have  made  an  English  translation  of 
it,  hoping  that  thereby  the  attention  of  students  of  litera- 
ture, philosophy,  pedagogy,  and  sociology  may  be  attracted 
to  this  remarkable  document.  Recognizing  the  great  value 
of  Andreae's  work  Robert  Boyle,  as  early  as  1647,  m  a  letter 
to  Samuel  Hartlib,  expressed  the  wish  that  an  English 
version  of  it  might  be  made. 

For  my  introduction  to  the  subject,  and  for  his  assistance 
and  direction  in  its  development,  I  wish  to  express  my 
gratitude  and  appreciation  to  Professor  Julius  Goebel,  my 
adviser  and  teacher.  I  also  acknowledge  my  sincere  thanks 
to  other  members  of  the  department  of  German  of  the 
University  of  Illinois  for  their  interest  and  helpful  sug- 
gestions. F.  E.  H. 


338597 


CONTENTS 

Preface iii 

PART  I 

ANDREW'S    "  CHRISTIANOPOLIS,"    ITS    ORIGIN 
AND   INFLUENCE 

CHAPTER  PAGE 

I.    Introduction 3 

Plato's  Republic.  Discovery  of  America  and 
its  effect  on  European  thought  and  literature. 
Robinson  Crusoe  and  forerunners  of  the  same. 
Andreae  and  the  shipwreck  motif.  More's 
Utopia.  Andreae's  life  and  works;  his  relation 
to  education  and  to  educators  of  the  past.  Sum- 
mary of  the  purpose  of  the  present  investigation. 

II.     More's    "  Utopia/'    Campanella's    "Civitas 

Solis  "  and  the  "  Christianopolis  "  .  .  16 
Views  and  opinions  of  Hiillemann,  Mohl,  Sig- 
wart,  and  later  commentators  regarding  the 
originality  of  the  Christianopolis.  The  Chris- 
tianopolis compared  and  contrasted  with  the 
Utopia  and  the  Civitas  Solis.  Is  it  a  "copy" 
of  either?  The  several  purposes  of  More, 
Campanella,  and  Andreae.  Herder's  opinion. 
Andreae  impressed  with  the  government  of 
Geneva.  Analysis  of  the  Christianopolis.  An- 
dreae's object,  educational  and  religious  re- 
form. The  founding  of  a  "  college."  The 
Christianopolis  original  in  form  and  content. 

III.     The       "  Christianopolis  *'      and       Francis 

Bacon's  "  New  Atlantis  "     .       .       .  41 

Opposition    to    Aristotle's    deductive    reason- 
ing.   Francis  Bacon's  life  and  works.    The  New 
Atlantis — date  of  composition.  Bacon's  ambition ; 
his  relation  to  scholars  on  the  Continent.     Ca- 
saubon,  Weckherlin,  Matthew.    Analysis  of  the 


vi  Contents 

CHAPTER  PAGE 

New  Atlantis  and  a  comparison  with  the 
Christianopolis.  Salomon's  House  and  the  Col- 
lege of  Six  Days' Works.  Seeking  after  "light." 
Earlier  works  of  Andreae  which  contain  his 
views — the  Fama,  the  Confessio,  Die  Christ  en- 
burg.  Bacon's  conception  of  a  college  is  not  the 
first  in  Utopias.  External  as  well  as  inner  evi- 
dence make  a  knowledge  of  Andreae's  works  on 
the  part  of  Bacon  extremely  likely. 

IV.    The  "  Christianopolis  "  and  "  Nova  Solyma  "       75 

Immediate  effect  of  Andreae's  work  more 
noticeable  in  England  than  in  Germany.  Nova 
Solyma  a  Utopian  romance;  date  and  author. 
Life  of  Gott.  His  association  with  scholars  in 
the  circle  of  Andreae's  friends.  The  theme  and 
purpose  of  Nova  Solyma.  Its  close  similarity 
to  the  Christianopolis.    "  Light." 

V.     Andrew,  the  Royal  Society  of  London,  and 

Educational  Reform 100 

Disciples  and  followers  of  Andreae.  Come- 
nius's  efforts  to  carry  on  regular  correspondence 
with  Andreae;  his  relations  to  Andreae.  Simi- 
larity of  their  programs  for  educational  reform. 
Hartlib;  his  unique  position  in  England.  Dury, 
religious  and  educational  reformer;  his  ac- 
quaintance with  Andreae.  Figulus.  Hiibner. 
Comenius  and  Dury  invited  to  England.  Robert 
Boyle.  The  Invisible  College.  The  Philosophi- 
cal College.  Haacke,  a  charter  member  of  the 
Royal  Society.  Sprat.  The  Royal  Society  of 
London,  1662.  Its  aims.  Relation  to  similar 
academies  on  the  Continent.  Some  important 
features  of  the  Royal  Society  could  not  have 
come  through  the  New  Atlantis,  which  is  usually 
given  as  its  model. 

Bibliography 126 


Contents  vii 
PART  II 

CHAPTER  PAGE 

Christianopolis 129 

Dedicatory 131 

To  the  Reader 133 

I.     The  Reason  for  the  Journey,  and 

the  Shipwreck         ....  142 
II.     Driven     to     the     Island,     Caphar 

Salama 143 

III.  The  Origin  of  Christianopolis  .     .  144 

IV.  Examination     of     the     Stranger, 

First,  as  to  His  Ideas  of  Life  and 

His  Morals 145 

V.     Examination,  Secondly,  as  to  His 

Person 146 

VI.     Examination,    Thirdly,   as   to   His 

Personal  Culture     .       .       .       .147 
VII.     Description  of  the  City     .       .       .  149 
VIII.     Agriculture     and     Animal     Hus- 
bandry      150 

IX.     Mills  and  Bakeries     .       .       .       .151 
X.     The   Meat   Shop  and  the   Supply 

House           153 

XL     Metals  and  Minerals  .  .       .154 

XII.     Dwellings 155 

XIII.  Mechanics 156 

XIV.  Public  Prayers 158 

XV.     Food 159 

XVI.     Occupations 160 

XVII.     Vacation  Periods 162 

XVIII.     Rewards 163 

XIX.     Penalties 164 

XX.     Nobility ^ 

XXI.     Officials 166 

XXII.     Public  Works  ,                                 ,  x68 


Vlll 


Contents 


CHAPTER  PAGE 

XXIII.  The  Homes 169 

XXIV.  Furniture  and  Furnishings    .       .170 
XXV.  Night  Lights 172 

XXVI.  The  College 173 

XXVII.  The  Triumvirate 174 

XXVIII.  Religion           I75 

XXIX.  Administration  of  the  State    .       .  177 

XXX.  The  Minister  or  Presbyter      .       .  179 

XXXI.  Conscience 180 

XXXII.  The    Minister's   Assistant   or  the 

Diaconus 181 

XXXIII.  The  Judge 183 

XXXIV.  Understanding 184 

XXXV.  Measure          185 

XXXVI.  The  Director  of  Learning       .       .  186 

XXXVII.  Truth 188 

XXXVIII.  The  Tongue 189 

-XXXIX.  The  Library  .       .       .       .       .       .190 

XL.  The  Armory 192 

XLI.  The  Archives 193 

XLII.  Printing 194 

XLIII.  The  Treasury 195 

XLIV.  The  Laboratory 196 

XLV.  The  Drug  Supply  House  .       .       .  198 

XLVI.  Anatomy 199 

XLVII.  The  Natural  Science  Laboratory  .  200 

XLVIII.  Painting  and  Pictures       .       .       .  202 

XLIX.  Mathematical  Instruments     .       .  203 

L.  The  Mathematics  Laboratory  .       .  204 

LI.  The  Departments  of  Learning        .  205 

LII.  The  Teachers 207 

LIII.  The  Pupils 208 

LIV.  The  Nature  of  Instruction      .       .  209 


Contents  ix 

CHAPTER  PAGE 

LV.  Grammar,  The  First  Department  .  210 

LVI.  Oratory 212 

LVII.  The  Various  Languages     .       .       .213 

LVIII.  Logic,  The  Second  Department       .  215 

LIX.  Metaphysics 216 

LX.  Theosophy 217 

LXI.  Arithmetic,  The  Third  Department  219 

LXII.  Geometry 220 

LXIII.  Mystic  Numbers 221 

LXIV.  Music,  The  Fourth  Department     .  223 

LXV.  Musical  Instruments  .       .       .       .  224 

LXVI.  The  Chorus 225 

LXVII.  Astronomy,  The  Fifth  Department  227 

LXVIII.  Astrology 228 

LXIX  The  Heaven  of  the  Christians        .  229 
LXX.  Natural    Science,   the    Sixth    De- 
partment        231 

LXXI.  History 232 

LXXII.  Church  History 233 

LXXIII.  Ethics,  the  Seventh  Department  .  235 

LXXIV.  The  Government 236 

LXXV.  Christian  Poverty       ....  238 

LXXVI.  Theology,  the  Eighth  Department  240 

LXXVII.  Practice  of  Theology  ....  242 

LXXVIII.  Prophecies 243 

LXXIX.  Medicine 245 

LXXX.  Jurisprudence 246 

LXXXI.  The  Dwellings  of  the  Youth  .       .  247 

LXXXII.  The  Temple 249 

LXXXIII.  Vocation 250 

LXXXIV.  Services 252 

LXXXV.  Sacred  Psalmody 253 

LXXXVI.  The  Sacraments 255 


x  Contents 

CHAPTER  PAGE 

LXXXVII.  Absolution  and  Excommunication  256 

LXXXVIII.     Matrimony 258 

LXXXIX.  Women      .       .       .       .  .    .       .       .260 

XC.     Childbirth 261- 

XCI.     Widowhood 263 

XCII.  The  Council  Hall      ....  265 

XCIII.     The  Councilmen 266 

XCIV.     The  Gardens 268 

XCV.     Water 269 

XCVI.     The  Aged 270 

XCVII.  Foreigners  and   Paupers    .       .       .  272 

XCVIII.     The  Sick 273 

XCIX.     Death 275 

C.     Burial 276 

Conclusion  of  the  Description  and 

Departure  of  the  Stranger.       .  277 


ILLUSTRATIONS 

Johann  Valentin  Andreae         ....     Frontispiece 

FACING 
PAGE 

Ground  Plan  of  Christianopolis — Christianopolis       .      129 


Title  Page  of  the  Original  Edition  of  the  "  Chris- 
tianopolis " 143 


J 


PART  I 


CHAPTER  I 
INTRODUCTION 

The  conception  of  an  ideal  state  comes  down  to  us  from 
the  time  of  the  ancients.  Plato's  Republic  is  the  expres- 
sion of  the  ideal  of  a  philosopher,  the  representative  of  the 
highest  culture  of  his  age,  who  in  the  time  of  his  maturity, 
after  long  association  with  one  of  the  greatest  teachers  of 
his  country,  after  years  of  travel  among  different  peoples, 
and  a  life  of  close  attention  to  the  study  of  social  and  politi- 
cal conditions,  reduced  the  results  of  his  observations  and 
experiences  into  concrete  form.  He  pictured  to  his  country- 
men a  state,  free  from  the  corruptions  of  extreme  license 
and  the  dangers  of  tyranny,  and  embodying  in  its  laws 
and  institutions  the  two  fundamentals  of  his  governmental 
ethics — man's  individual  life  and  personal  morality,  and  his 
relation  and  obligations  as  a  member  of  state  and  society. 
Plato  was  a  prophet — a  prophet  of  evil,  because  he  saw 
clearly  and  truly  the  inevitable  outcome  to  which  the  trend 
of  events  in  the  Athenian  state  was  leading;  a  prophet  of 
good,  in  that  he  foretold  a  better  time,  analyzed  the  problem, 
and  offered  his  solution.  But  the  Republic  is  a  Utopia 
in  the  literal  sense.  Plato's  state  exists  nowhere — it  is  a 
purely  ideal  conception  which  the  author  cannot  locate  in 
any  definite  place. 

The  Renaissance  marks  the  time  when  men's  thoughts^ 
again  were  called  to  the  subject  of  reform.     The  practical   \S 
turn  given  by  Humanism  away  from  sophistical,  disputing, 
dreamy  abstractions,  toward  the  affairs  of  life;  the  en- 

3 


4  Ghristianopolis 

lightenment  of  the  world,  spiritually  and  mentally,  due  to 
(/"the  revival  of  learning ;  and  especially  the  discovery  of  the 
western  world,  all  tended  to  give  man  and  society  a  new 
impetus — a  swelling,  crowding,  longing  desire  for  a  fuller, 
freer,  larger  life. 

The  century  after  the  discovery  of  America,  and  the  ex- 
plorations and  voyages  of  the  Spanish  and  Portuguese  which 
followed,  opened  the  mind  of  all  Europe  to  a  realization  of 
the  narrowness  of  its  former  point  of  view.  New  conti- 
|  nents  inhabited  by  unheard  of  and .  unthought  of  races  Qf 
\  people;  conditions  of  life  never  before  known  to  the  civi- 
1  lized  world,  or  if  known,  forgotten  through  centuries  of 
artificiality;  men  living  in  freedom,  without  extreme  or 
noticeable  restrictions  of  law,  and  yet  in  reasonable  har- 
mony and  order — these  were  new  conceptions  which, 
though  they  by  their  suddenness  struck  hard  and  with 
stunning  effect,  yet  cleared  a  new  and  immeasurably 
broader  horizon,  and  brought  out  the  contrast  between 
the  degenerating  artificiality  of  civilization  and  the  natural, 
original  condition  of  man.  And  while  it  is  true  that  tales 
and  legends  as  wild  as  those  brought  back  by  the  Argonauts 
to  the  Grecian  world  circulated  for  a  century  and  more, 
and  found  fertile  soil  in  the  imaginations  of  Europeans,  yet 
in  the  course  of  time  and  in  the  light  of  more  definite  in- 
formation, the  public  mind  returned  to  a  normal  balance, 
and  sifted  out  of  the  mass  of  reports,  the  facts  that  could 
be  relied  upon.  The  fountain  of  eternal  youth  became  a 
healthy  climate,  fresh  air,  and  cool  springs;  the  fabulous 
rivers  of  gold  took  the  form  and  shape  of  cultivated  fields 
and  limitless  stretches  of  timber;  and  the  phantastical, 
mythical  race  of  beings  resolved  itself  into  a  simple  people, 
an  example  of  human  life  close  to  nature. 

Then   followed  .slowly  the   discovery  of   the   folk-song 


Introduction  5 

and  folk-poetry  as  the  original  language  of  pure  human 
nature,  and  with  it,  all  succeeding  attempts  to  determine  the 
true  character  of  man.  This  movement,  however,  did  not 
reach  its  climax  until  much  later — in  the  eighteenth  century 
and  in  the  writings  of  the  classical  period  of  German 
literature.  Experiences  of  the  Moravian  and  Jesuit  mis- 
sionaries among  the  American  Indians  and  association  with 
the  wild  tribes  led  to  further  investigations  into  their  nature 
and  customs.  A  feeling  developed  that  civilization  could 
be  redeemed  only  by  stripping  it  of  all  useless  and  vain 
conventionalities;  and  in  order  that  this  might  be  done, 
primitive  man  would  have  to  furnish  the  model.  Hence 
there  followed  a  study  of  primitive  man  wherever  he  could 
be  found,  and  a  rehearsal  of  literature  which  dealt  with 
primitive  races.  Herder  translated  the  poems  of  Ossian, 
the  Irish  bard,  the  poetic  efforts  of  the  Finns  and  Lapps, 
and  collected  folk-lore  from  all  nations.  Goethe,  in  his 
W estostlicher  Divan,  turned  to  the  primitive  life  of  the 
Orient.  Even  Holderlin,  in  his  Hyperion,  had  his  hero, 
when  all  else  failed  him,  seek  after  the  "  inmost  parts 
of  Asia  "  and  exclaim,  "  Man  cannot  deny  that  he  was  once 
happy  even  as  the  deer  in  the  forest;  and  after  countless 
years  there  still  glimmers  within  us  a  longing  for  the  days 
of  the  primitive  world,  when  everyone  trod  the  earth 
like  a  god,  before  (I  do  not  know  what)  tamed  man;  and 
when  instead  of  walls  and  dead  timber,  the  soul  of  the 
world,  the  holy  atmosphere  everywhere  present,  embraced 
him."  1  Homer  and  the  primitive  Greeks  were  studied  with 
renewed  energy  and  from  an  entirely  different  point  of 
view.  The  Hebrews  were  investigated  as  a  primitive  people 
and  new  researches  made  in  the  Old  Testament.  Rousseau 
and  his  "  back  to  nature  "  were  a  part  of  the  same  move- 
1  Holderlin:  Gesammelte  Dichtungen  (Cotta),  II,  pp.  161,  162. 


6  Christianopolis 

ment.  The  literature  of  the  eighteenth  century  is  full  of 
such  expressions  as  "  a  whole  man,"  "  the  complete  man," 
"  natural  man,"  and  the  like.  The  whole  problem  was  an 
effort  to  find  the  secret  of  happiness  in  man  as  he  was  put 
into  the  world,  pure  and  uncontaminated  by  the  artificial- 
ities and  conventionalities  of  over-civilization.  And  further- 
more, now  that  the  eyes  of  Europe  were  opened  to  the  im- 
mensity of  the  newly  discovered  world,  and  a  definite 
locality  was  provided  where  such  plans  could  be  realized, 
the  Utopian  idea  sprang  up  again,  and  the  distant  islands 
of  the  sea  1  were  represented  as  the  homes  of  people  living 

1  An  important  and  well  represented  type  of  literature  had  its 
origin  in  this  movement — the  Robinsonaden,  first  definitely 
represented  by  Defoe's  Robinson  Crusoe,  including  Robinson  stories 
in  all  languages  and  literatures,  and  finally  culminating  in 
Schnabel's  Insel  Felsenburg.  In  a  dissertation,  Wackwitz  (see 
bibliography)  summarizes  the  forerunners  of  Defoe's  Robinson 
Crusoe  with  a  view  toward  determining  his  sources.  Kippenberg 
(see  bibliography)  discusses  the  Robinson  tales  in  Germany  up  to 
the  appearance  of  Insel  Felsenburg.  Finally  Briiggemann  (see 
bibliography)  in  his  Utopie  und  Robinsonade  analyzes  the  two  types 
of  productions,  lists  the  elements  essential  to  each  type,  and  shows 
the  presence  of  both  in  such  works  as  Histoires  des  Sevarambes  of 
Vairasse,  Robinson  Crusoe,  and  Insel  Felsenburg.  In  these  discus- 
sions all  three  writers  take  notice  of  the  purely  political  Utopias, 
and  Briiggemann  and  Kippenberg  make  mention  of  Christianopolis. 

The  Histoires  des  Sevarambes,  Insel  F elsenburg ,  to  a  certain 
extent  even  the  Life  of  Joris  Pines,  and  other  Robinson  tales  are 
composite  productions.  There  is  the  shipwreck,  the  casting  upon 
an  uninhabited  island  of  one  or  more  persons,  the  gradual  develop- 
ment and  improvement  of  the  place  (thus  far  the  pure  Robin- 
sonade), and  the  ultimate  forming  of  an  ideal  state,  the  Utopia. 

These  two  types  as  independent  productions  are  mutually  ex- 
clusive; the  Robinsonade  is  necessarily  ended  when  the  ideal  state 
begins,  for,  as  the  latter  represents  a  condition  of  contentment 
from  which  outside  elements  are  to  be  excluded,  so  the  former 
pictures  essentially  an  exile,  no  matter  what  sentimental  reasons 
the  individual  or  individuals  may  have  for  regretting  departure 
when  the  rescuing,  ship  finally  comes. 

Briiggemann  analyzes  the  Insel  Felsenburg  and  selects  as  three 


Introduction  7 

under  reformed  systems  of  government,  society,  and  edu- 
cation. It  is  not  surprising  that  the  new  world  with  its 
freshness  and  wealth  of  beauty  should  have  instilled  life 
and  vigor  into  the  old.  It  is  not  strange  that  Europe  should 
have  been  seized  with  a  longing  desire  for  homes  in  a  new 

important  factors  of  the  whole,  1)  the  motif  of  compulsory  sep- 
aration from  the  world,  2)  the  feeling  of  safety  in  an  asylum 
from  the  interferences  of  civilized  society  rather  than  that  of 
exile  from  a  desirable  community,  and  3)  the  problem  of  sex 
relations.  While  Andreae's  Christianopolis  is  mentioned  in  Briigge- 
mann  and  Kippenberg,  it  is  only  to  take  passing  notice  and  to  add 
that  Andreae  has  contributed  little  or  nothing  to  the  development 
of  this  class  of  literature.  A  few  words  will,  therefore,  not  be 
out  of  place  to  show  that  the  Christianopolis  plays  a  more  important 
part  than  has  been  heretofore  shown. 

It  is  generally  supposed  that  the  shipwreck  motif  is  common 
to  all  Utopias.  Thus  Hiillemann  (II,  p.  5),  in  attempting  to 
prove  Andreae's  dependence  upon  More,  mistakenly  says :  "  Both 
ideal  states  are  situated  upon  an  island  at  which  both  authors  arrive 
after  having  been  shipwrecked."  In  SchlaraMa  Politica  (p.  122) 
it  is  stated  concerning  Bacon's  New  Atlantis:  "Like  all  the  other 
poets,  Bacon  tells  us  how  a  ship  ...  is  struck  by  a  storm 
and  wrecked"; — and  again  (p.  94),  this  time  speaking  of  the 
Christianopolis,  "  The  description  begins  as  usual  with  a  ship- 
wreck." 

There  is  a  Spanish  account  in  1609  of  a  shipwrecked  mariner, 
one  Serrano,  whose  experiences  were  reproduced  by  Happel  in  1682 
in  his  Insulanischer  Mandorell.  The  original  (translated  into  Eng- 
lish in  1688  by  Rycaut,  and  into  German  by  Boll  still  later)  has  no 
features  of  a  Utopia.  The  Tempest  of  Shakespeare  (1610  at  earliest) 
describes  the  landing  of  a  shipwrecked  party  and  the  subsequent 
life  of  the  survivors  upon  an  island.  This  is  probably  (Introduction 
to  editions  of  the  Tempest  by  Hudson  and  by  Boas)  based  upon 
the  account  of  the  wreck  of  a  vessel  in  the  Bermudas,  which  was 
printed  in  1610.  But  in  the  history  of  Utopias  there  is  no  such  ex- 
perience. More,  in  his  narrative,  simply  "travels  on  and  eventually 
reaches  Utopia."  Campanella's  hero  "  is  compelled  to  go  ashore  " 
(p.  5),  and  so  arrives  at  Civitas  Solis.  Both  are  very  vague.  Of 
these  early  Utopias,  Christianopolis  alone  clearly  mentions  the  de- 
tails of  the  arrival  of  the  traveler  at  the  island  and  of  all  Utopias 
is  the  first  to  make  use  of  the  wreck.     Bacon  has  no  wreck  at  all, 


8  Christianopolis 

land.     It  was  only  natural  that  the  literature  of  the  time 
was  crowded  with  Utopian  ideas,  and  that  a  new  impulse 
{/was  given  toward  improving  the  corrupted  civilization  in 
which  men  were  living. 

Thomas  More  is  the  first  in  this  new  period  to  give  the 
world  a  picture  of  such  an  ideal  state,  and  his  Utopia  is 
the  beginning  of  a  literature  that  played  no  small  part  in  the 

but  after  Andreae  it  is  an  essential  part  of  Utopias  and  Robinson 
stories. 

Of  the  three  essential  factors  of  Insel  Felsenburg  as  pointed  out 
by  Briiggemann,  sex  plays  no  part  in  the  Christianopolis  in  the  sense 
in  which  it  forms  a  "problem"  in  the  Robinson  stories.  Neither 
is  absolute  "  separation "  from  the  outer  world  a  possible  factor, 
as  the  traveler  is  thrown  upon  an  island  whose  inhabitants  are 
already  out  of  the  "  Robinsonade  "  stage.  However,  as  is  pa-tially 
admitted  in  Briiggemann  (Christianopolis,  chaps,  iv,  v,  vi),  there 
is  a  strict  examination  which  would  eliminate  all  but  a  very  small 
per  cent  of  casual  visitors;  and  the  cordial  invitation  to  return  is 
extended  at  the  close,  only  because  this  visitor  has  proved  himself 
unusually  fit  to  be  an  adopted  citizen  in  Christianopolis.  But 
Briiggemann  (p.  151)  is  wrong  (as  also  Voigt,  p.  75)  in  attributing 
the  impossibility  of  a  "  separation "  motif  to  the  allegorical  char- 
acter of  the  Christianopolis.  Just  as  certainly  is  it  a  gross  injustice 
to  the  Christianopolis  to  say  that  "  throughout  the  whole,  more  stress 
is  laid  upon  laws  than  upon  the  individuals'  interrelation  and 
behavior,  which  latter  condition  is  a  result  rather  of  the  laws  under 
which  they  live  than  of  a  natural,  inner  development"  (Brugge- 
mann,  p.  150).  The  spirit  in  Christianopolis  is  not  that  of 
the  "narrow-mindedness  of  church  prudery"  (Briiggemann,  p. 
150). 

Briiggemann,  strangely  enough,  does  not  find  in  the  Christianopolis 
suggestions  of  the  very  factors  which  he  selects  from  the 
Sevarambes  as  having  influenced  Insel  Felsenburg  after  it  ceases 
to  be  a  Robinsonade.  Yet  Sevarambes  is  undoubtedly  dependent 
upon  the  Christianopolis  for  many  of  these.  First,  there  is  the  ship- 
wreck already  mentioned.  In  the  second  division,  "  Human  beings 
have  a  natural  bent  toward  evil.  Good  laws  and  examples  must 
overcome  this,  else  the  evil  within  will  choke  the  good.  The  gov- 
ernment of  the  Sevarambes  and  the  principles  of  education  have, 
therefore,  great  influence  upon  the  social  life  of  the  community" 


Introduction  9 

social  and  scientific  programmes  of  the  sixteenth  and  seven- 
teenth centuries.  The  sudden  impetus  given  to  science,  the 
wonderful  advance  in  this  field  in  Italy,  Germany,  and 
England,  produced  a  desire  for  a  new  and  more  practical 
system  of  education.  In  Germany  the  unsettled  conditions 
of  church  and  state,  the  feeling  on  the  part  of  Protestants 
that  the  Reformation  had  not  been  a  complete  success,  the 
counter-reformation  among  the  Catholics,  the  fore-mutter- 
ings  of  the  long  struggle  of  the  Thirty  Years'  War — these 
all  combined  to  give  impulse  to  reform.  Speaking  of  this 
period  and  the  forces  which  led  to  the  production  of  the 
Utopias,  W.  Windelband  says :  "  A  new  epoch  of  culture 
seemed  to  have  been  opened  and  an  exotic  agitation  seized 
the  imagination.  Unheard  of  things  were  to  be  attained; 
nothing  was  to  be  impossible  any  more.  The  telescope 
unlocked  the  secrets  of  the  heavens  and  the  forces  of  the 
earth  began  to  obey  the  investigator.  Science  strove  to  be 
the    leader    of    human    thought    in    its    victorious    course 

(Briiggemann,  p.  156,  Sevarambes,  p.  190,  Christianopolis  through- 
out). By  the  seventh  year  the  children  (girls  as  well  as  boys)  are 
taken  in  charge  by  the  state  (Sevarambes,  p.  192,  Christianopolis, 
chap.  liii).  Ideas  of  community  right  (Sevarambes,  p.  150, 
Christianopolis,  chap,  liii  and  elsewhere),  rank  not  one  of  blood 
but  of  virtuous  behavior  (Sevarambes,  p.  149,  Christianopolis,  chap, 
xx ),  honesty  and  good  example,  the  only  heritage  (Sevarambes,  p. 
J73,  Christianopolis,  chap,  xx),  and  scores  of  others  in  the  Utopia 
of  Vairasse,  find  their  exact  duplicates  in  Christianopolis.  And 
the  conclusion,  "  The  visitor  leaves  the  land  with  the  firm 
determination  to  return  and  spend  his  last  days  there"  (Sevarambes, 
P-  359).  already  occurs  almost  verbatim  in  Christianopolis.  In 
other  words,  the  third  factor,  that  of  the  "asylum"  which 
Briiggemann  finds  (before  Insel  Felsenburg)  primarily  in  Sevaram- 
bes, is  as  strongly  emphasized  in  Christianopolis,  half  a  century 
earlier.  It  seems  clear,  then,  that  the  Christianopolis  of  Andreae 
gave  considerable  (and  hitherto  unacknowledged)  incentive  to,  and 
furnished  some  of  the  essentials  of  the  Robinsonade  and  par- 
ticularly of  Schnabel's  Insel  Felsenburg. 


io  Christianopolis 

through  nature.     Through  her  discoveries  human  life  was 
to  be  completely  transformed."  x 

One  of  the  first  to  divine  the  dawn  of  a  new  epoch  in 
the  history  of  human  civilization  and  to  give  expression 
to  the  secret  hopes  and  aspirations  of  his  time  by  the 
creation  of  a  Utopia  was  Johann  Valentin  Andreae,2  preacher 

1  W.  Windelband :  Lehrbuch  der  Geschichte  der  Philosophie,  IV, 
pp.  323  ff. 

2  The  effect  of  Andreae's  works  on  education  will  be  emphasized 
in  succeeding  chapters.  His  relation  to  the  past  can  be  briefly  told. 
The  history  of  education  from  the  Reformation  to  the 
beginning  of  the  Thirty  Years'  War  is  to  a  great  degree  one  of 
education  in  Germany.  The  educational  reforms  of  Luther  gave 
an  impetus  that  could  not  easily  be  checked  and  that  bore  fruit 
most  readily  in  his  own  country.  After  his,  the  names  of  Me- 
lanchthon,  Sturm,  Ratke;  of  Loyola,  later  of  Campanella  and  Bacon, 
take  prominent  places.  Andreae  was  a  great  admirer  and  a  loyal 
follower  of  Luther.  He  speaks  of  him  often  and  praises  the 
work  Luther  did  in  church  and  school.  But  he  seriously  felt  the 
need  of  a  "  second  reformation "  in  both ;  not  a  return  merely  to 
the  teachings  of  Luther  but,  as  civilization  had  a  century  of 
additional  experiences,  a  step  ahead,  a  better  system  for  the  next 
generation.  Moreover,  Andreae  had  the  scheme  for  such  an 
advance.  While  at  the  university,  he  planned  a  reform  of  educa- 
tional methods — his  first  published  production  and  his  last  are 
pedagogical  works.  Nothing  lay  so  near  his  heart  or  occupied 
so  much  of  his  time  and  energy  as  education.  Bacon,  in  England, 
bent  his  energies  on  scientific  research ;  Comenius  strove  to  im- 
prove the  school  systems.  Andreae  had  elaborate  and  perfected 
plans  for  all  phases  of  instruction,  from  the  primary  grades  to 
the  highest,  for  the  individual  and  for  the  state,  including  develop- 
ment spiritual,  intellectual,  moral,  and  physical. 

Andreae,  as  has  been  said,  was  a  staunch  supporter  of  Luther's 
educational  and  religious  doctrines,  and  a  careful  student  of  the 
whole  field  in  the  period  following  Luther.  But  he  was  not  de- 
pendent upon  these  for  all  his  material  or  his  methods. 

Andreae's  pedagogical  principles,  as  outlined  in  the  Christianopolis 
and  Theophilus,  show  an  advance  over  Luther  (who  influenced 
him  most) — an  advance  as  shown  in  a  more  complete  and  rounded- 
out  system  of  education  as  well  as  in  the  subject-matter  of  the 
courses.    Luther  stood  too  much  under  the  shadow  of  Humanism, 


Introduction  i  i 

and  teacher  at  Vaihingen,  Calw,  and  Stuttgart,  founder  of 
the  "  home  "  at  Calw,  traveler,  writer,  and  finally  general 
philanthropist.  And  his  Utopia,  Reipublicae  Christiano- 
politanae  Descriptio,  shows  originality  in  plan  of  govern- 
ment and  education,  as  well  as  advancement  and  progress 
beyond  its  predecessors  and  indeed  beyond  some  of  its 
immediate  successors  in  the  field;  while  a  decade  earlier  in 
his  Fama  Fratemitatis 1  he  outlines  a  plan  for  scientific 
investigation  and  gives  the  model  for  a  "  college  "  or  so- 
ciety of  fellows  which  shall  institute  a  "  general  reforma- 
tion "  of  the  whole  civilized  world.  Andreae's  many-sided 
education  and  experiences,  his  deep  interest  in  and  clear  in- 
sight into  the  affairs  of  men  and  humanity,  his  strong 
desire  to  uplift  human  society  and  .to  alleviate  pain  and 
suffering,  gave  his  works  recognition  and  careful  considera- 

and  was  too  deeply  engrossed  in  the  church  of  his  time,  to  be 
able  to  see  the  value  of  the  study  of  any  foreign  language  except 
Hebrew  and  the  classics.  Hence,  although  his  religious  reforms 
embraced  all  nations,  his  educational  system  was  much  less  cos- 
mopolitan. The  educational  system  of  Andreae,  just  as  faithful  and 
tried  a  Christian,  is  broader  and  considers  the  world.  In  questions 
of  incentives,  breadth  of  curricula,  illustrative  material,  and  like 
matters,  he  is  far  beyond  his  predecessors,  while  "  he  is  the  first 
who  requires  a  regulated  gymnasium"  (Briigel,  p.  174).  It  is 
with  reference  to  matters  of  this  kind  that  Vogt  (p.  166)  says, 
"  Especially  the  elaborately  developed  pedagogical  principles  of 
Andreae  are  entirely  his  incontestable  property."  It  must  be 
added  that  many  reforms  existing  merely  "  on  paper "  were 
revived  by  him. 

1  The  Fama  Fratemitatis,  one  of  the  so-called  "  Rosenkreutzer- 
schriften "  of  Andreae,  is  briefly  outlined  later  (p.  72).  The 
volume  was  received  with  the  greatest  enthusiasm,  and  soon  ap- 
peared (Maack:  Geheime  Wissenschaften,  Intro.,  xxxvii)  in  sev- 
eral languages:  Latin,  1614;  Dutch,  1615;  French,  1616;  Italian, 
1617;  English,  1652.  As  will  be  shown  in  the  course  of  the  fol- 
lowing pages,  Bacon  and  other  English  scientific  investigators  may 
easily  have  had  access  to  the  Latin  or  the  French  edition.  For 
references  to  the  Fama,  see  pp.  39,  54,  59,  72,  119,  I2o,  MI, 


12  Christianopolis 

tion  in  his  own  day,  and  make  them  effective  even  to  the 
present  time  and  worthy  of  closer  attention.  His  life  and 
activity  may  be  briefly  outlined  as  follows  : 1 

Johann  Valentin  Andreae  was  born  on  the  seventeenth 
'-''of  August  1586,  the  son  of  Johann  Andreae,  Dekan  at 
Herrenberg  and  later  Abt  von  Konigsbronn.  After  his 
father's  death  (Valentin  was  fifteen  years  old)  the  boy,  ac- 
companied by  his  mother,  whose  quiet,  religious  temperament 
left  an  indelible  stamp  upon  his  life,  moved  to  Tubingen, 
where  he  spent  six  years  at  the  university.  These  years 
were  of  the  greatest  importance  to  him.  He  perfected  him- 
self in  Latin,  Greek,  and  Hebrew ;  French,  Spanish,  Italian, 
and  English.  He  also  read  widely  in  contemporary  history 
and  literature,  and  he  became  well  acquainted  with  Eras- 
mus, Lipsius,  Scaliger,  Heinsius,  and  De  Thou — the  library 
of  Christopher  Besold  being  at  his  disposal  at  this  time. 
Not  the  least  of  his  interests  was  the  study  of  mathematics 
under  Mastlin,  the  teacher  of  Kepler.  In  1614  Andreae 
published  a  series  of  lectures,  Collectanea  Mathematical 
and  in  several  of  his  later  educational  writings,  mathematics 
play  an  important  part.  He  kept  up  a  correspondence  with 
Kepler  till  the  latter's  death. 

Not  completing  his  work  at  Tubingen,  Andreae  spent 
seven  years  in  travel.  During  these  years,  supporting  him- 
self to  a  considerable  extent  by  private  tutoring,  he  visited 
Strassburg,  Heidelberg,  Frankfurt,  and  several  towns  in 
Switzerland.  His  stay  in  this  country  seems  to  have  im- 
pressed him  strongly.  Andreae  makes  especial  reference 
in  his  autobiography  to  the  social  conditions  in  Geneva ;  but 

1  Allgemeine  Deutsche  Biographie;  Realenzyklop'ddie  f.  Pro- 
testantische  Theologie  u.  Kirche;  Andreae  und  sein  Zeitalter,  W. 
Hossbach ;  Andreae's  Vita. 

2  Discussed  at  length  by  Carl  Hiillemann :  Valentin  Andreae  als 
P'ddagog,  I.  Teil. ' 


Introduction  13 

he  could  not  tolerate  the  Calvinistic  teachings.  "  If  differ- 
ences in  religion  (religionis  dissonantia)  had  not  restrained 
me,  the  harmonious  unity  of  their  customs  and  morals  (con- 
sonantia  morum)  would  have  bound  me  to  the  place  for- 
ever." 1  And  so  he  continued  his  wanderings,  this  time 
through  France,  Austria,  and  Italy.  At  last  (1614)  he  ob- 
tained a  position  as  Diakonus  in  Vaihingen,  which  he 
retained  until  1620.  Though  full  of  trials  and  calamities, 
these  years  were  among  the  most  productive  of  his  life. 
Some  of  his  best  works  fall  within  or  just  before  this  period, 
as,  for  example,  his  Theophilus,  which  was  composed  during 
this  time,  though  not  published  until  1649.  He  was  outlin- 
ing the  theories  which  he  put  into  practice  during  the  last 
half  of  his  life. 

Next  he  was  called  to  Calw  on  the  Nagold,  as  Dekan  and 
Spezialsuperintendent.  Here  he  tried  to  establish  a  social 
system  such  as  had  existed  in  his  imagination  since  his  visit 
to  Switzerland.  He  made  his  own  congregation  the  starting 
point  of  his  activities,  and  the  children  his  material.  Thence 
his  efforts  spread  to  the  working  classes  in  the  city,  whether 
in  his  church  or  not.  He  founded  a  mutual  protective  asso- 
ciation among  the  workmen  in  the  cloth-factories  and  dye- 
works,  and  supported  it  from  the  voluntary  subscriptions  of 
his  parishioners  and  friends.  The  organization  exists  to- 
day in  flourishing  condition  and  is  well  endowed.  At  the 
time  of  the  sack  of  Calw  by  Johann  von  Werth's  troops  in 
1634,  and  again  four  years  later,  Andreae  lost  heavily — not 
only  in  money  and  property,  but  especially  from  the  destruc- 
tion of  his  private  collection  of  valuable  manuscripts,  paint- 
ings, and  other  works  of  art.  The  year  following  the  last 
raid,  Andreae  accepted  the  urgent  invitation  of  Duke  Eber- 
hardt  III#;and  became  Hofprediger  and  Consistorial-Rat 
at  Stuttgart.  All  Wurtemberg  was  in  a  state  of  absolute 
1  Vita,  p.  24. 


14  Christianopolis 

devastation.  His  task  was  to  reestablish  the  Tiibinger  Stift 
and  the  Gymnasium  at  Stuttgart,  as  well  as  to  fill  the  many 
vacant  pulpits  with  worthy  men,  and  to  provide  for  the 
support  of  the  latter.  His  personal  income  was  exceedingly 
scant;  and  it  was  only  through  the  encouragement  and 
material  assistance  of  Duke  August  von  Braunschweig- 
Liineberg  that  Andreae  could  support  his  family  and  the 
numerous  refugees  who  always  found  a  welcome  in  his 
home.  After  1650  he  withdrew  to  the  Abtei  von  Beben- 
y/  hausen,  and  four  years  later  to  that  of  Adelburg,  where  he 
died  June  the  twenty-seventh  of  the  same  year. 

The  works  of  Andreae  to  be  especially  considered  are 
mentioned  in  the  bibliography;  of  these  the  Descriptio 
and  the  Fama  Fraternitatis  are  of  greatest  importance  for 
the  present  purpose.  The  commentators  whose  opinions 
will  be  discussed  in  the  following  chapter  are  W.  Hossbach,1 
Robert  von  Mohl,2  G.  E.  Guhrauer,3  Christoph  Sigwart,4 
Carl  Hullemann,5  J.  P.  Glockler,6  SchlarafHa  Politica,1  W. 
Gussmann,8  Andreas  Voigt,9  Joseph  Prys,10  J.  Briigel,11  and 
C.  Vogt.12  Of  these  the  earlier  ones  take  up  the  subject 
from  a  philosophical-religious  point  of  view;  while  those 

I  Andreae  und  sein  Zeitalter. 

a  Die  Staatsromane,  in  Geschichte  u.  Literatur  d.  Staatswissen- 
schaften,  I,  p.  165. 
8  Der  Erste  Deutsche  Staatsroman. 
4  Kleine  Schriften,  Freiburg  i/B  und  Tubingen. 
6  Valentin  Andreae  als  Pddagog,  I,  II. 

6  Johann  Valentin  Andreae:  ein  Lebensbild,  Stuttgart,  1886. 

7  Anonymous :  Geschichte  der  Dichtungen  vom  besten  Staate, 
Leipzig,  1892. 

8  Reipublicae  Christianop.  Desc.,  in  der  ZkWL,  Jahrg.  1886,  pp. 
326  ff.,  Leipzig,  1886. 

•  Die  Sosialen  Utopien,  Leipzig,  1906. 

10  Der  Staatsroman  des  16.  u.  17.  Jahrhunderts  u.  sein  Erziehungs- 
ideal,  Wiirzburg,  1913. 

II  Schmidt :  Geschichte  der  Erziehung. 
12  Euphorion,  1910,  pp.  38-48. 


Introduction  15 

which  come  in  the  latter  part  of  the  nineteenth  century  or 
later,  that  is,  since  the  rise  and  rapid  development  of  the 
principles  of  socialism  and  communism,  have  for  their  evi- 
dent aim  the  lessons  of  common  ownership  and  socialistic 
reform.  To  a  considerable  extent  the  prejudiced  and  er- 
roneously formed  conclusion  of  Mohl 1  as  to  the  relation  of 
the  Christianopolis  to  earlier  Utopias,  and  the  comments  in 
Schlarafda  and  of  Sigwart  have  been  taken  over  literally  or 
in  slightly  modified  form  by  most  of  the  later  writers  on 
the  subject.  The  number  of  arguments  that  have  to  be 
dealt  with  is,  therefore,  limited. 

It  is  the  purpose  of  this  investigation  to  prove  1)  That 
the  Christianopolis  is  not  a  copy  or  direct  imitation  of 
earlier  Utopias,  but  an  independent  and  original  production. 
2)  That  a  close  comparison  of  the  Christianopolis  with 
Francis  Bacon's  New  Atlantis  shows  some  striking  simi- 
larities in  form  and  content ;  and  that  external  circumstances, 
also,  make  a  knowledge  of  the  Christianopolis  on  the  part 
of  Bacon  extremely  probable.  3)  That  Nova  Solyma,  a 
Utopia  appearing  anonymously  in  1648,  attributed  (1902) 
by  the  Rev.  Walter  Begley  to  John  Milton,  but  since  known 
to  be  the  work  of  Samuel  Gott,  shows  direct  influence  of  the 
Christianopolis.  And  4)  that  the  principles  of  a  general 
reformation  in  education  and  the  plan  of  a  "  college  "  as 
outlined  in  the  Christianopolis  and  other  works  of  Andreae, 
were  an  important  factor  through  J.  A.  Comenius,  Samuel 
Hartlib,  John  Dury,  and  their  associates,  in  the  founding  of 
the  Royal  Society  of  London. 

1  Mohl  came  upon  the  German  translation  of  the  Christianopolis 
first,  and  not  knowing  the  original,  considered  it  a  production  of 
the  eighteenth  century — "  the  work  of  some  pietist."  Having  once 
expressed  an  unfavorable  opinion  on  the  work,  he  did  not  see  fit 
to  withdraw  the  same  even  after  Guhrauer  discovered  the  real 
author. 


CHAPTER  II 

MORE'S  UTOPIA,  CAMPANELLA'S  CIVITAS 
SOUS,  AND  THE  CHRISTIANOPOLIS 

Of  the  commentators  mentioned  in  the  introduction  .Carl 
Hullemann  x  does  not  think  that  Gussmann  and  Briigel  lay 
sufficient  emphasis  upon  the  influence  of  More's  Utopia 
upon  the  Christiano polls.  He  cites  a  number  of  passages 
showing  similarities  between  the  two,  chiefly  in  external 
matters  such  as  the  description  of  the  town,  houses,  gar- 
dens, and  so  forth,  and  in  a  few  details  of  daily  customs 
and  habits.  He  also  shows  that  in  some  cases  both  authors 
used  the  same  vocabulary  in  dealing  with  similar  subjects. 
From  this  he  draws  the  conclusion,  "  We  see  then  that  the 
De scrip tio  is  only  in  part  an  imitation  of  More's  Utopia,  but 
for  the  rest  a  remodeling." 2  The  author  of  Schlaraffia 
Politica  would  make  More  the  "  father  of  all  modern 
Utopias "  and  continues,  "  For  practically  all  sketches  of 
ideal  states,  which  have  been  written  up  to  the  present  time, 
seem  to  be  direct  copies  (Abklatsch)  of  the  work  of  More."  3 

Robert  von  Mohl,4  on  the  other  hand,  sees  in  the 
Descriptio  only  a  recasting  of  Campanella's  Civitas  Solis. 
He  admits  that  the  contrast  between  real  life  in  state  and 
society,  and  a  life  based  upon  an  exclusively  religious-moral 
philosophy,  would  be  an  excellent  motive  for  a  work  such  as 

1  Valentin  Andreae  als  Pddagog,  II.  Teil. 

aP.  7- 

8  P.  43- 

4  Geschichte    und    Literatur    der    Staatswissenschaft,    Bd.    I,    S. 

187  ff. 

16 


Utopia,  Civitas  Sous,  and  Christianopolis       17 

(he  insists)  Andreae  tried  to  compose.  But  he  denies  the 
latter's  poetic  and  imaginative  ability  to  do  so.  "  Unfortu- 
nately the  good  Diakonus  of  Wurtemberg  did  not  know  how 
to  handle  the  thought  cleverly  and  with  inspiration  (Geist). 
He  believed  he  had  done  enough  when  he  had  substituted 
pious  reflection  for  the  dissoluteness  of  the  Calabrian,  and 
the  prosaic  reality  of  an  orthodox  Protestant  country  for 
offensive  institutions  and  the  artificially-composed  religions 
of  the  same.  His  imagination  was  not  lively  enough  to 
embody  his  teaching  in  living  forms.  Excepting  the  fact 
that  he  introduces  prayer  meetings  and  the  like  into  his 
Christianopolis,  and  that  he  quietly  restores  the  order  of 
marriage  and  family  into  Christian  society,  he  depends  al- 
most slavishly  upon  the  Civitas  Solis."  Mohl  then  cites  a 
few  points  of  similarity  between  the  Christianopolis  and 
the  Civitas  Solis — plan  of  the  city  and  forms  of  govern- 
ment— and  closes  triumphantly  with  the  argument,  "  At 
any  rate,  Andreae's  version  (Oberarbeitnng)  of  the  Civitas 
Solis  is  a  book  very  little  known ;  while  the  original  is  still 
being  republished  and  translated."  x 

Christoph  Sigwart,  careful  and  reliable  as  his  criticism 
usually  is,  judges  the  Christianopolis  harshly  and,  it  must 
be  added,  very  incorrectly  when  he  says :  "  Inasmuch  as 
temporal  welfare  and  the  abundance  of  material  goods 
which  serve  its  ends,  not  only  have  no  value  in  themselves 
but  are  even  dangerous  to  piety,  every  inner  impulse  to 
penetrate  into  the  material  activity  of  work  is  wanting;  for 
where  knowledge  of  the  world  is  foolishness,  and  to  know 
and  love  Christ  the  essence  of  all  wisdom,  a  noble  desire  to 

1 A  revival  of  interest  in  the  Christianopolis  in  the  eighteenth 
century  is  evident  from  the  German  translation  appearing  in  1741, 
and  again  in  1754;  and  Herder  saw  in  Andreae  a  prophet  whose 
influence  would  be  a  blessing  to  any  age. 


^i 


1 8  Christianopolis 

rule  all  nature  wisely  and  aggressively  must  be  lacking."  * 
It  is  hoped  that  the  falseness  of  this  implication  will  be 
made  clear  in  the  succeeding  pages.  Sigwart,  like  Mohl, 
considers  the  Civitas  Solis  a  pattern  for  the  Christianopolis. 
"  Andreae  was  given  incentive  to  write  an  imitation  of  the 
ivitas  Solis,  setting  up  in  his  De scrip tio  an  ideal  state  on 
the  principles  of  his  Protestant-pious  philosophy  of  life."  2 
Andreas  Voigt 3  likewise  finds  in  the  Christianopolis  only 
an  adaptation  of  Campanella's  Catholic  notions  to  the 
Protestant  Church,  and  furthermore  considers  the  work  of 
only  second-rate  importance.  "  In  all  exterior  matters,"  he 
says,  "especially  in  the  form  of  the  city,  his  (Andreae's) 
Utopia  coincides  with  Campanella's.  The  inner  differences 
are  to  be  designated  throughout  as  weaknesses  and  modera- 
tions, and  besides,  are  based  upon  Andreae's  stricter  ad- 
herence to  the  doctrines  of  his  church." 

Joseph  Prys  4  also  insists  that  in  important  questions,  as 
in  the  pansophic  character  of  intellectual  education,  the 
depreciation  of  the  languages,  emphasis  upon  teaching  by 
observation  of  pictures,  and  so  forth,  Andreae  coincides 
with  Campanella.  "  The  supposition  (that  is,  of  borrow- 
ing) becomes  a  certainty,"  he  adds,  "  when  we  remember 
that  Andreae  knew  the  Civitas  Solis  in  manuscript  form, 
and  that  it  was  first  of  all  through  this  fact  that  he  was 
given  the  incentive  to  write  his  prosaic  Description  Ex- 
ception will  have  to  be  taken  also  to  the  following :  "  Com- 
mon to  both  Utopias  is  a  certain  utilitarian  tendency  in 
their  pedagogy.  In  the  final  analysis,  education  serves  in 
(  both  for  the  advancement  and  strengthening  of  the  con- 

1  Kleine  Schriften  von  Christ  op  h  Sigwart,  I,  p.  175. 

2  Kleine  Schriften  von  Christoph  Sigwart,  p.  174. 

3  Die  Sosialen  Utopien,  pp.  73  ff. 

4  Der  Staatsroman  des  16.  u.  17.  Jahrhunderts,  p.  114,  and  p.  32 
of  this  chapter. 


Utopia,  Civitas  Solis,  and  Christianopolis       19 

trolling  idea  of  government."  1    Reference  will  be  made  to 
this  later. 

Carl  Vogt,  in  his  discussion  of  Johann  Balthasar  Schupp, 
devotes  a  number  of  pages  2  to  the  relation  of  the  Chris- 
tianopolis to  other  Utopias.  His  point  of  view  seems 
clearest  and  perhaps  least  prejudiced  of  all  commentators  on 
this  subject  excepting,  possibly,  Briigel  in  his  short  but  ex- 
cellent paragraph.  He  finds  similarities  in  Civitas  Solis  and 
the  Christianopolis  as  also  in  Plato,  More,  and  Campanella, 
which  he  attributes  more  to  the  time  or  likeness  in  subject- 
matter  than  to  literary  dependence.  He  also  grants  that 
there  are  some  features  in  the  New  Atlantis  which  resem- 
ble the  Christianopolis,  although  he  is  not  willing  to  con- 
cede 3  evidence  of  any  influence  of  Andreae  upon  Bacon. 
He  sees  a  closer  connection,  for  instance,  between  the  New 
Atlantis  and  More's  Utopia;  but  the  passages4  he  cites  in 
defense  of  his  point  of  view  are  not  convincing.  Neither 
is  his  criticism  of  Kleinwachter's  opinion 5  sufficiently 
defended.  Furthermore,  in  his  argument  opposing  the 
theory  of  an  influence  of  Christianopolis  upon  New  Atlantis, 
he  seems  to  misinterpret  a  passage  in  Christianopolis.6 
The  passage  in  the  examination  does  not  read  as  he 
would  have  it,  u  Are  you  a  member  of  the  Rosicrucians  ?  ", 
but  the  government  of  Christianopolis  must  be  constantly  on 
guard  not  to  admit  into  the  city  "  beggars,  jugglers  .  .  . 
and  impostors  who  falsely  say  they  are  Rosicrusians " 
(.  .  .  impostoribus,  qui  se  Roseae  Crucis  Fratres  men- 
tirentur"). 

1  Der  Staatsroman  des  16.  u.  17.  Jahrhunderts,  p.  115. 

2  Euphorion,  XVII,  pp.  38-48. 

8  The  statement  that  Bacon  was  influenced  by  Christianopolis  is 
merely  made  without  proof  (Rcalcnzyklopadie  f.  Prot.  Theol.  u.  K., 
3.  Aufl.,  Bd.  I,  S.  507). 

4  Euphorion,  XVII,  pp.  42,  43.  B  P.  38.  8  Chap.  iv. 


20  Christianopolis 

Now,  it  is  hardly  reasonable  that  the  De scrip tio  should  be 
an  "  exact  copy "  of  both  More  and  Campanella,  espe- 
cially as  the  productions  of  these  two  differ  in  many  re- 
spects from  each  other.  On  the  contrary  it  is  not  very 
difficult  to  show  that  this  statement  is  true  in  neither  case. 
To  offset  the  likenesses  in  detail,  one  might  also  suggest  a 
number  of  radical  differences  in  detail.  More's  island  is 
crescent-shaped;  Caphar  Salama  is  triangular.  The  dimen- 
sions of  the  former  are  two  hundred  by  five  hundred  miles ; 
the  circumference  of  the  latter  but  thirty  thousand  paces. 
Utopia  includes  fifty-four  cities;  Caphar  Salama  only 
one.  The  cities  of  Utopia  are  one-man  governments  at 
whose  head  stands  a  prince;  the  government  of  Chris- 
tianopolis is  a  triumvirate,  this  being  considered  safer  and 
more  fair.  Common  tables  are  the  custom  in  the  Utopia. 
In  the  Descriptio  each  family  eats  alone,  to  avoid  confusion 
and  waste  of  time.  The  Utopia  has  an  elaborate  system  of 
slavery;  in  the  Christianopolis  all  citizens  are  free.  In  the 
Utopia  the  dead  are  burned;  in  the  Descriptio  they  are 
buried.  Though  we  read  that  "  they  detest  war  as  a  brutal 
thing,"  x  the  Utopia  lays  great  emphasis  upon  preparations 
and  methods  of  conducting  it,  devoting,  in  fact,  one-tenth  of 
the  whole  work  thereto;  yet  it  passes  over  education  in  a 
few  words.  In  the  Descriptio,  war  is  hardly  mentioned, 
while  education  of  the  youth  and  scientific  research  per- 
meate almost  every  chapter.  The  religion  of  the  one  is  a 
confused  mixture;  the  other  is  a  Christian  state.  And  the 
ethical  standards  throughout,  hardly  admit  of  comparison. 

Campanella  gives  no  description  of  the  island  on  which 
his  Civitas  Solis  lies.  His  Genoese  sea-captain  "  is  com- 
pelled to  go  ashore  "  and,  on  emerging  from  a  wood,  "  finds 
himself  on  a  large  plain."  His  city  is  circular  and  built  on 
1  More's  Utopia,  p.  75. 


Utopia,  Civitas  Solis,  and  Christianopolis       21 

the  slope  of  a  hill.     Seven  concentric  walls  give  repeated 
means  of  defense  against  an  enemy.    One  ruler  has  supreme  / 
authority,  temporal  and  spiritual,  over  all.     He  settles  allhC 
disputes.     Boys  learn  the  sciences  from  magistrates  by  ob-  \(   \ 
serving  pictures,   "  without   toil   and   as   if    for  pleasure."  j 
Marriage  and  love  are  based  on  the  principle  of  advantage  I 
to  the  state,  not  to  the  individual.    The  Utopia  and  Civitas       ^ 
Solis  are  in  dialogue  form;  the  Descriptio  is  a  letter,  in  ^ 
which    the    writer     tells    his    own    personal    experiences. 
Such    teachings    and    practices    as,    respect    toward    one's 
elders,  hospitality  to  strangers  and  travelers,  simplicity  in 
dress    and    manners    of    life,    moderation    in    all    things, 
and   so   forth, — these   are   very   naturally   common   to   all 
Utopias. 

That  Andreae  knew  both  More  and  Campanella  is  cer-^  . 
tain.  He  mentions  the  former  in  his  introduction  to  the 
Descriptio.  In  1619  he  translated  several  of  Campanula's 
sonnets ; x  and  speaks  of  him  as  "  the  talented,  untiring, 
heroic  champion  against  the  heathen  Aristotle " 2  and 
against  all  hypocrites,  sophists,  and  tyrants.3  With  the 
manuscript  of  the  Civitas,  Andreae  became  acquainted  in 


1  Sigwart,  p.  174. 

2  Gussmann,  p.  437. 

3  Campanella  in  a  poem,  probably  one  of  those  translated  by 
Andreae,  speaks  of  himself  as  "  born  to  fight  Tyranny,  Sophistry, 
and  Hypocrisy."  In  his  Die  Christenburg  (see  Griineisen  in  Zeit- 
schrift  fiir  die  historische  Theologie,  VI,  pp.  239,  246,  257),  An- 
dreae introduces  the  three  chief  generals  of  the  enemy  as  Tyrannus, 
Hypocrita,  and  Sophista.  The  composition  of  this  epic  poem  ante- 
dates Andreae's  translation  of  Campanella's  sonnets  several  years. 
In  the  introduction  of  the  Christianopolis  (p.  II,  p.  136  in  the  ap- 
pended translation)  he  speaks  of  hypocrisy  as  having  usurped  the 
place  of  religion,  tyranny  that  of  government,  and  sophistry  that 
of  letters.  And  it  is  to  escape  the  dominion  of  these  three  that 
the  hero  in  the  Christianopolis  undertakes  his  journey  (chap.  i). 


22  Christianopolis 

1619  through  his  friend  Tobias  Adami,  who,  being  Cam- 
panula's editor,  was  at  that  time  having  the  manuscript 
printed  in  Germany  as  a  part  of  Philosophia  Realis.1 

But  the  chief  differences  between  the  works  of  More  and 
Campanella  as  compared  with  Andreae,  are  not  to  be  super- 
ficially sought  in  such  external  characteristics  as  those  men- 
tioned above.  The  plan  and  conception  of  the  three  seem  to 
be  essentially  different. 

More  was  closely  in  touch  with  political  conditions  in 
England  and  on  the  Continent.  Political  reform  and  his 
favorite  principle  of  communism  are  the  nucleus  of  his 
Utopia,  and  in  direct  connection  with  this  principle  is  the 
problem  of  the  source  of  supply  for  the  necessities  of  life. 
Hence  More  makes  agriculture  the  chief  occupation,  and 
states  that  while  there  are  various  trades  and  crafts,  agri- 
culture is  known  to  all;  and  all  have  training  therein,  in 
school  and  in  the  fields. 

The  Utopia  is  written  in  two  books,  the  first  of  which 
consists  of  a  discussion  carried  on  by  three  persons,  as  to 
what  constitutes  the  best  form  of  government,  and  what 
practices  are  undesirable.  Two  abuses  are  especially  cen- 
sured— exorbitant  taxes  intended  to  swell  the  coffers  of 
wasteful  monarchs,  and  monopoly  of  land  and  property 
granted  to  privileged  classes.  So  there  are  rehearsed  the 
various  methods  of  collecting  money  from  the  general  pub- 
lic— methods  common  in  England  in  More's  own  time.  And 
the  Genoese  captain  is  quoted  as  saying,  "  To  speak  my 
real  sentiments  plainly,  I  must  freely  own  that  as  long  as 
there  is  any  property,  and  while  money  is  the  standard  of 
all  other  things,  I  cannot  think  that  a  nation  can  be  gov- 
erned either  justly  or  happily/' 2     This  leads  directly  to  a 

1  Dr.  Emanuel  Wessely :  Der  Sonnenstaat,  Introduction,  vi. 

2  P.  30. 


. 


Utopia,  Civitas  Solis,  and  Christianopolis       23 

description  of  the  government  of  Utopia,  where  "  people 
are  governed  better  than  anywhere  else."  And  at  the 
close,  as  a  summary  of  the  whole,  four  pages  are  devoted 
to  a  rehearsal  of  the  reasons  for  the  happiness  of  the , 
Utopians,  the  trend  of  which  is  the  following :  "  Thus  I 
have  described  to  you,  as  particularly  as  I  could,  the  con- 
stitution of  that  commonwealth,  which  is  the  only  com- 
monwealth deserving  the  name.  In  all  other  places  it  is 
noticeable  that  while  people  talk  of  common  wealth,  every- 
one seeks  his  own  wealth.  But  in  Utopia  there  is  no  un- 
equal distribution ;  and  though  no  man  has  anything,  yet 
they  are  all  rich."  *  It  is  not  difficult  to  see  the  chief  point 
in  More's  mind. 

Just  what  is  the  model  for  the  Civitas  is  not  very  clear. 
Of  the  various  interpretations,  Gussmann  agrees  with  Sudre 
when  the  latter  says :  "  The  monastery  is  the  model  for 
his  (Campanella's)  social  organization.  The  priestly  power 
and  the  church  hierarchy  are  the  foundation  for  the  gov- 
ernment of  his  new  society.  The  sun-cities  are  groups  of 
cloisters  in  which  men  and  women  live  under  a  strict  sys- 
tem of  government."  2 

It  must  be  admitted  that  parallels  are  not  wanting.  The 
head  authority  (Metaphysicus),  as  has  been  said,  the  judge 
in  matters  of  both  church  and  state,  represents  the  pope, 
he  with  his  three  subordinate  rulers  appointing  the  rest. 
While  political  freedom  and  religious  toleration  are  re- 
peatedly mentioned,  both  are  restricted  by  law  and  custom. 
Occasionally  one  even  finds  a  phrase  or  sentence  which 
smacks  decidedly  of  the  cloister — as  when  describing  the 
common  dining-room,   "  On  one  side  sit  the  women  and 

1  P.  95. 

2  W.  Gussmann :  Reipublicae  Christianopolitanae  Descriptio,  in 
der  ZkWL,  Jahrg.  1886,  p.  439. 


/ 


24  Christianopolis 

on  the  other  the  men;  and,  as  in  the  refectories  of  the 
monks,  there  is  no  noise."  x 

As  in  the  Utopia,  common  ownership  of  property  is  an 
important  feature.  But  carrying  the  point  to  a  greater 
extreme,  Campanella  would  make  women  part  of  the 
"  Gemeingut "  of  the  state.  And  his  point  of  view  is  very 
clear.  In  the  Civitas  the  individual  exists  for  the  state,  not 
the  state  for  its  citizens.  Hence,  that  the  state  may  be  of  a 
high  standard  physically  and  intellectually,  that  it  may  be 
able  to  defend  itself  against  possible  attack,  that  the  race 
may  continue  to  be  powerful,  he  has  those  in  authority  mate 
\  men  and  women,  even  as  cattle  are  bred,  considering  only 
JL^physical  and  temperamental  characteristics,  and  thus  assur- 
ing a  stalwart  offspring;  for  sexual  love,  as  we  have  it  be- 
tween husband  and  wife,  is  not  known.  Should  a  man  and 
a  woman  be  inspired  with  a  natural  feeling  of  love,  "  it  is 
permitted  them  to  converse,  joke,  crown  each  other  with 
wreaths  and  garlands,  and  even  to  write  verses  in  one 
another's  honor."  But  in  general  "  they  know  in  their  love 
nothing  other  than  feelings  of  friendliness."  2 

While  at  the  Dominican  monastery  of  Stilo,  Cam- 
panella— then  about  seventeen  years  of  age — met  an  old 
rabbi  to  whom  he  felt  strangely  attracted.  During  the  week 
they  spent  together,  Campanella  was  instructed  in  the  mys- 
teries of  the  occult  sciences — alchemy,  astrology,  and  magic. 
Of  these  astrology  exerts  the  strongest  influence  in  the 
Civitas  of  Campanella.  On  the  walls  of  the  temple, 
representations  of  the  stars  are  to  be  seen;  and  verses  de- 
scribing their  size,  courses,  and  secret  influences  are  added.3 
Another  set  of  verses  explains  the  homes  of  trees  and 
plants,  their  chief  characteristics  and  their  relation  to  the 
stars.    Trees  are  planted  by  the  gardeners,  cattle  are  bred 

1  Sonnenstaat,  p,  22.  2  P.  30.  s  P.  10. 


. 


Utopia,  Civitas  Solis,  and  Christianopolis       25 

y  their  care-takers,1 — even  men  and  women  are  allowed 
to  mate,  only  when  certain  heavenly  bodies  are  in  conjunc- 
tion. Inventions  and  scientific  discoveries  are  made,2 
calamities  are  averted,3 — in  fact  "  we  do  all  things  under 
the  influence  of  the  heavens."  4  As  More's  Utopia  closes 
with  a  lengthy  summary,  which  is  to  a  great  extent  an 
elaboration  of  the  principles  of  communism,  so  the  closing 
pages  of  the  Civitas  are  a  tribute  to  the  accomplishments  of 
astrology — beginning  with  an  exclamation  on  the  part  of 
the  sea-captain,  "  O,  if  you  but  knew  what  they  have  learned 
from  astrology  .   .   . ! " 

The  question  is  raised  by  Voigt 5  whether  the  De scrip  tio 
is  to  be  considered  at  all  seriously,  or  whether  Andreae 
intended  that  it  should  be  taken  in  a  purely  allegorical 
sense.  In  support  of  the  latter  hypothesis,  Voigt  quotes  a 
fable  of  Andreae's  in  which  Truth,  wandering  about 
nakedly,  and  complaining  of  ill-treatment  at  the  hands  of 
those  whom  she  would  like  to  assist,  is  given  this  advice 
by  Aesop :  "  Clothe  your  form  in  fable  and  fairy-tale,  and 
you  will  be  able  to  do  your  duty  by  God  and  man."  6  Voigt 
continues :  "  If  Andreae  was  here  thinking  of  his  Descriptio, 
then  we  cannot  class  the  latter  with  those  Utopias  which 
were  intended  to  represent  a  practical  execution  of  an 
ideal;  but  we  must  rather  look  upon  it  as  a  mere  poetic 
expression  of  his  wishes." 

Andreae  learned  early  that  the  safest  and  most  certain 
way  to  fix  an  argument  and  to  secure  the  acceptance  of 
a  doctrine,  is  to  give  it  a  touch  of  poetic  fancy.  In  com- 
menting on  this  characteristic,  Herder  says :  "  All  that 
Andreae  writes  takes  the  form  of  the  fable — the  expression 
in  clever  garb   (Einkleidung)  ;  he  speaks  truths  to  which 

*P.  45-  2P.  67.  8P.  70.  4P.  68. 

6  Die  Sozialen  Utopien,  p.  75. 

*  Andreae :  Apologorum  Christianorum  Manip.,  VI,  No.  29. 


26  Christianopolis 

we  hardly  venture  to  give  utterance  now,  after  a  hundred 
years'  advancement.  He  speaks  them  with  as  much  love 
and  honesty,  as  brevity  and  sagacity;  so  that  even  yet  he 
stands  new  and  fresh  in  this  quarreling,  heretical  century, 
and  blooms  in  delicate  fragrance  like  a  rose  among  thorns."  x 
We  need  only  refer  to  the  Fama  Fraternitatis,  the  Con- 
fessio,  Die  Christenburg,  or  the  Chymische  Hochzeit.  Is 
this  sufficient  reason  for  concluding  that  Andreae  was  not 
serious,  nor  hoped  to  outline  a  plan  according  to  which  a  real 
social  community  and  city  government  could  exist  ?  Or  shall 
we  think  that  Bacon  was  not  in  earnest  with  his  Utopia,  when 
he  called  it  "The  Fable  of  the  New  Atlantis"?  In  ex- 
plaining his  purpose  in  the  use  of  satire  in  the  Menippus, 
Andreae  says :  "  I  call  upon  God  to  witness  that  I  have  not 
persecuted  anyone,  nor  made  sport  at  the  expense  of  an- 
other, wantonly;  but  the  cause  of  Christianity  lay  near  my 
heart,  and  I  desired  to  advance  that  cause  by  all  means. 
As  I  could  not  do  this  directly,  I  tried  a  roundabout  method 
— not,  as  it  seemed  to  some,  for  the  love  of  satire  as  many 
pious  people  do ;  but  that  I  might  accomplish  something  by 
means  of  jest  and  biting  wit,  and  inspire  love  for  Chris- 
tianity." 2  Shall  we  regard  More  less  seriously  because  his 
Utopia  is  an  ill-concealed  satire  on  the  conditions  existing 
in  his  own  country?  This  view  would  seem  to  be  just  as 
unwarranted  as  that  of  Mohl  when  he,  going  quite  to  the 
other  extreme,  accuses  Andreae  of  a  substitution  of  the 
"  prosaic  realities  of  an  orthodox-protestant  country  "  for 
Campanula's  more  imaginative  efforts,  and  denies  a  suffi- 
cient tact  and  spirit  (Geist)  on  Andreae's  part  to  handle 
the  subject.3  As  a  matter  of  fact,  the  two  decades  he  spent 

1G16ckler:  Johann  Valentin  Andreae:  ein  Lebensbild,  p.  42. 
(Quotation  adapted  from  Herder,  XVI,  pp.  591  n\,  and  Teutscher 
Merkur,  March,  1782.)  2  Vita,  p.  46. 

8  Geschichte  u.  Literatur  d.  Staatswissenschaft,  p.  188. 


Utopia,  Ci vitas  Solis,  and  Christianopolis       2J 

at  Calw  as  Dekan  and  Spezialsuperintendent,  represented  a  ^  4 
continuous  effort,  in  spite  of  the  most  discouraging  condi- 
tions, to  put  into  execution  the  ideals  which  he  had  long 
cherished  and  which  he  had  stated  in  his  Utopia.  His  efforts  _— 
were  not  successful.  The  Thirty  Years'  War  sapped  the  _ 
life  and  strength  of  the  community,  but  his  perseverance 
and  his  renewed  efforts,  after  each  interference,  to  realize 
the  very  principles  taught  in  the  Descriptio,  give  evidence 
of  the  place  the  latter  held  in  his  own  opinion.  There  is 
reason  to  believe  that  More,  Campanella,  and  Bacon,  as  well 
as  Andreae,  looked  upon  their  respective  Utopias  as  the  em- 
bodiment of  the  teachings  they  desired  to  give  to  the  world. 
In  his  autobiography  1  Andreae  gives  the  following  very 
interesting  and  suggestive  description  of  the  impression 
made  upon  him  by  conditions  at  Geneva — which  city  he 
visited  on  his  journey  of  1610.  "  When  I  was  in  Geneva,  I 
made  a  notable  discovery,  the  remembrance  of  which  and 
longing  for  which  will  die  only  with  my  life.  Not  alone 
is  there  in  existence  an  absolutely  free  commonwealth, 
but  as  an  especial  object  of  pride  (ornamentum)  a  censor- 
ship of  morals  (disciplina)  in  accordance  with  which  in- 
vestigations are  made  each  week  into  the  morals  and  even 
into  the  slightest  transgressions  of  the  citizens — first  by  the 
supervisors  of  the  wards,  then  by  the  aldermen,  and  finally 
by  the  magistrate,  according  as  the  case  demands.  As  a  re- 
sult, all  cursing,  gambling,  luxury,  quarreling,  hatred,  con- 
ceit, deceit,  extravagance,  and  the  like,  to  say  nothing  of 
greater  sins,  are  prevented.  What  a  glorious  adornment — 
such  purity  of  morals — for  the  Christian  religion!  With 
our  bitterest  tears  we  must  lament  that  this  is  lacking  and 
almost  entirely  neglected  with  us ;  and  all  right-minded  men 
must  exert  themselves  to  see  that  such  is  called  back  to 

1  Vita,  p.  24. 


28  Christianopolis 

life."  One  cannot  help  feeling  that  this  "  ideal  state  "  of 
affairs — as  it  seemed  to  him — was  the  germ  which  gave  in- 
centive to  his  efforts  of  succeeding  years.  And  there  can 
be  little  doubt  that  his  ideas  of  a  Utopia  date  from  this 
time,  especially  as  his  Descriptio  paints  just  such  a  pic- 
ture of  moral  purity  as  here  described. 

The  introduction  of  the  Christianopolis  is  by  no  means 
its  least  interesting  or  suggestive  division.  Andreae  sees 
two  classes  of  persons  in  the  world,  one  class  composed  of 
those  who  constantly  admire  and  defend  conditions  as  they 
exist;  the  other,  of  those  who  bear  patiently  the  burdens 
which  are  heaped  upon  them,  but  who  continually  sigh  for 
an  improvement  of  society.  The  one  in  its  misguided  zeal 
keeps  stirring  up  trouble  and  confusion,  but  accomplishes 
nothing ;  the  other  by  sense  and  modesty  acts  as  a  conserva- 
tive balance.  Some  have  thought  that  God  purposely  permits 
the  one  class  to  be  covered  by  mental  darkness,  that  those 
who  see  the  light  from  above  may,  when  matters  arrive  at 
too  evil  a  stage,  overturn  the  corrupt  system.  And  this  is 
actually  what  was  done  by  Dr.  Luther,  when  his  pleadings 
for  reform  were  not  heeded.  In  the  meantime  another  dark- 
ness has  fallen  upon  Christians;  the  success  of  the  former 
reformation  is  not  complete.  There  is  need  of  another 
\^"  general  reformation  "  which  shall  accomplish  what  was 
missed  before.  The  Devil  is  trying  to  persuade  even  Chris- 
tians that  no  further  efforts  are  necessary.  But  greed,  ex- 
travagance, envy,  laziness,  and  a  whole  catalogue  of  sins 
have  again  crept  into  the  lives  of  men.  Some  still  retain 
the  light  of  the  new  religion,  a  proper  conception  of  learn- 
ing and  art,  of  the  rules  of  daily  life ; *  but  these  are  sur- 
rounded  by   tyrants,    sophists,   and   hypocrites.     Recently 

1  Andreae   mentions    several    of   these    reformers,   and    includes 
Johann  Arndt,  to  whom  he  dedicates  the  book. 


Utopia,  Civitas  Solis,  and  Christianopolis       29 

when  a  so-called  "  Brilderschaft " x  was  suggested,  whose 
teachings  were  exactly  the  reform  the  world  needs, — what  a 
disturbance  was  created  among  those  who  feared  the  over- 
throw of  their  power,  and  an  abolishment  of  their  deceitful 
performances,  juggleries,  and  sophistries.  And  when  it  was 
discovered  that  the  "  Fraternitas  "  was  secret  and  could  not 
include  the  world  in  general,  and  when  people  became  con- 
fused as  to  its  real  meaning,  then  one  praiseworthy  man 
called  out,  "  Why  do  we  wait  for  the  coming  of  such  a 
fraternity?  Let  us  rather  make  a  trial  ourselves  of  that 
which  seems  good  to  us."  Whereupon  Andreae  suggests 
the  possibility  of  persons  forming  together  a  community  - 
where  the  principles  of  right  living  and  freedom  may  be 
practiced,  unhampered  by  the  enemy.  "  An  example  of 
this  rest  and  safety  "  is  to  be  found  in  the  lives  of  the 
inhabitants  of  Christianopolis  now  to  be  described, — 
not  merely  as  they  ought  to  be,  but  as  they  actually  live. 
No  one  is  compelled  to  come  to  this  place ;  but  all  who  desire 
to  do  so,  if  found  to  be  of  proper  character,  are  welcome. 
This  invitation  is  repeated  at  the  close  of  the  work  when 
the  pilgrim  returns  to  his  native  land,  and  at  parting  from 
the  inhabitants  of  the  island,  asks  permission  to  return  and 
bring  along  his  friends. 

A  beautiful  opening  chapter,  which  probably  is  partly 
responsible  for  the  opinions  of  some,  that  the  Christianopolis 
is  a  mere  allegory,  introduces  the  hero,  a  stranger  in  the 
realm  of  the  authorities  of  tyranny,  false  art,  and  hypocrisy,  ■* 
as  about  to  set  out  anew  upon  the  "  Mare  Academicum  "  in 
search  of  enlightenment  and  a  peaceful  abode.  The  weather, 
fair  and  favorable  at  first,  soon  begins  to  darken;  and  the^ 
ship,  "  Phantasia,"  is  beaten  about  by  the  storms  of  envy 

1  Andreae  refers  to  the  so-called  Rosicrucian  brotherhood. 


30  Christianopolis 

~-and  slander,  driven  into  the  sea  of  darkness,  and  finally 
wrecked. 

Caphar  Salama 1  is  the  island  upon  which  one  of  the  sur- 
vivors of  the  wreck  is  thrown.  Before  he  can  be  taken  up 
into  the  city,  he  is  subjected  to  a  close  examination2  by 
each  of  three  officials.  This  is  an  entirely  new  feature  in 
Utopias,  and  serves  among  other  things  to  give  the  im- 
pression of  a  more  complete  and  finished  production.  Later 
Utopias  make  use  of  and  expand  this  point.  The  first  ex- 
amination is  preliminary,  and  a  satisfactory  conclusion  of 
the  same  is  necessary  before  the  visitor  may  be  fed  or 
refreshed.  This  is  a  guard  against  the  admittance  of  tramps 
and  professional  beggars.  The  second  examiner3  is  with- 
out peer  in  shrewdness  and  abilityto  read  character.  It  is 
his  duty  to  obtain  information  regarding  the  stranger's 
family,  history,  manner  of  life,  health,  and  so  forth.  He 
makes  no  pretensions  toward  learning,  but  leaves  this  field 
to  the  third.4  This  examination  proves  to  be  the  most 
embarrassing  of  all.  The  visitor,  though  by  self-confession 
a  scholar,  finds  himself  irretrievably  beyond  his  depths  in 
the  discussions  of  language,  art,  science,  investigation, 
natural  history,  as  also  in  that  of  charity,  church,  and  the- 

1  The  name  is  that  of  a  village  in  Palestine  noted  on  account  of 
the  battle  in  which  Judas  Maccabaeus  conquered  Nicanor  (Wahl: 
Clavis  Librorum  Vet.  Test.  Apochrif.  Philol.,  Lips,  1853,  p.  497). 
Reference  to  the  battle  is  found  in  Macca.,  I,  pp.  7,  31.  O.  Kemper 
(Der  Inselname  Capharsalama  in  J.  V .  Andreae's  Schrift,  Christian- 
opolis, M.  C.  G.,  VIII,  p.  186)  has  traced  the  history  and  interpreted 
the  meaning  of  this  term.  He  defines  the  Hebrew  words  respectively 
as  "  place,"  "  spot,"  or  "  village,"  and  "  salvation  "  or  "  peace,"  and 
the  combination  as  "  Friedensdorf ,"  or  "village  of  peace."  This, 
with  the  term  "  Hierosolyma "  (Jerusalem,  Friedensstadt),  which 
Andreae  uses  in  the  introduction  to  Christianopolis,  referring  to  his 
"  minuta  colonial'  and  again  in  his  Vita,  pp.  258,  278,  is  entirely 
in  keeping  with  the  purpose  of  his  Utopia  as  expressed  therein. 

2  Chap.  iv.  8  Chap.  v.  4  Chap.  vi. 


Utopia,  Civitas  Solis,  and  Christianopolis       31 

ology.  He  is  now  given  an  escort  of  three  men  who  accom- 
pany him  upon  a  tour  of  inspection  and  instruct  him  in 
all  matters.  An  examination  into  the  facts  thus  obtained 
and  an  analysis  of  material  used  will  help  give  an  idea  of 
Andreae's  conception  of  an  ideal  state,  and  will  be  a  second 
proof  of  the  comparative  lack  of  dependence,  in  essentials, 
upon  More  and  Campanella. 

The  most  important  and  the  most  oft-recurring  theme  in 
the  Christianopolis  is  that  of  education  and  training  of  the  — 
youth,  and  it  is  this  which  contains  most  of  Andreae's 
personality.  The  teaching  profession *  is  highly  honored, 
and  rightly.  For  instructors  are  not  chosen  from  the  lower 
classes — men  who  have  not  the  ability  to  be  useful  in  other 
lines,  and  who  are  therefore  willing  to  teach  for  little  pay — 
but  they  are  selected  on  account  of  being  remarkable  for 
character  and  information.  The  teachers  are  of  reason- 
able age,  clean  in  life,  upright,  industrious,  and  gentlemen  in 
every  way.  They  are  equipped  with  skill,  shrewdness,  and 
sense,  and  the  ability  to  apply  these  virtues.  For  the  citi- 
zens of  Christianopolis  realize  that  to  intrust  their  sons  and 
daughters  to  worthless  or  careless  instruction,  is  to  ruin 
the  individual  and  the  state  as  well.  "  For  certain  it  is  that 
no  ones  serves  youth  well  except  he  likewise  be  able  to  care 
for  the  state ;  and  he  who  proves  himself  of  value  to  youth, 
has  already  benefited  the  state."  Boys  and  girls  are  sent 
to  the  boarding  school  at  six  years  of  age.  Parents  do  not 
hesitate  to  send  their  children  from  home,  for  they  have  the 
best  possible  care  and  attention.  Education  is  threefold: 
worship  of  God  with  a  pure  soul,  practice  of  a  moral  life, 
intellectual  development.  Boys  recite  in  the  morning,  girls 
in  the  afternoon.  The  other  half  of  the  day  is  spent  in 
mechanical    occupation    and    household    science    and    art. 

1  Chap.  lii. 


32  Christianopolis 

Their  physical  training  consists  of  running,  wrestling,  rid- 
ing, fencing,  throwing,  and  the  like. 

Intermediate  education1  is  given  in  institutions  of  fine 
arts,  classed  as  schools  of  grammar,  rhetoric,  and  languages. 
Foreign — modern  and  ancient — languages  are  studied  and 
learned  much  more  rapidly  than  in  other  countries.  The 
chief  object  is  not  so  much  the  attainment  of  learning  as  a 
means  of  boastfulness,  but  the  ability  to  hold  intercourse 
with  other  peoples,  "  both  the  living  and  the  dead."  This  is 
a  chapter  out  of  Andreae's  life.  With  all  his  study  of  sci- 
ence, mathematics,  and  theology  at  Tubingen,  he  was  deeply 
interested  in  foreign  languages,  ancient  and  modern;  so 
that  before  he  was  out  of  university,  he  was  master  of  seven 
or  eight.  He  gives  as  one  object  of  his  trip  through  France 
in  1610,  the  chance  it  would  give  to  perfect  himself  in 
French.  Prys  is  hardly  justified  2  in  comparing  the  Chris- 
tianopolis with  Civitas  Solis  on  the  basis  of  lack  of  apprecia- 
tion of  the  value  of  languages.  On  the  contrary,  in  An- 
dreae's state  it  is  required  that  all  pupils  perfect  themselves 
in  languages,  as  has  already  been  seen.  However,  it  is 
considered  a  serious  mistake  to  neglect  the  mother  tongue. 
For  in  this  a  student  will  express  himself  most  naturally, 
and  natural  development  of  the  mind  and  soul  are  especially 
to  be  desired.  In  rhetoric  and  oratory  the  same  argument 
carries  weight.  While  eloquent  speakers  and  forceful  writ- 
ers are  trained,  mere  polish  and  beauty  of  address  are 
scorned. 

Advanced  studies  are  pursued  in  seven  other  auditoria 
or  lecture  halls.  Dialectics,  metaphysics,  and  theosophy  may 
be  studied  in  the  second.  The  practical  application  of  a 
good  method  is  the  aim  of  dialectics.  Observation  of  the 
True,  the  Good,  and  the  Beautiful,  of  unity  and  harmony,  is 

1  Chaps,  lv,  lvi,  lvii.  2  Der  Staatsroman,  p.  114. 


Utopia,  Civitas  Solis,  and  Christianopolis       33 

the  essence  of  metaphysics.  Theosophy  is  the  highest  form 
of  this  group.  "  Where  nature  ends,  theosophy  begins ;  it  is 
the  last  resort,  the  finding  in  God  what  cannot  be  obtained 
by  physical  experiment."  And  only  a  few,  comparatively, 
attain  this.  What  fools  men  are  who  try  to  prove  through 
Aristotle  what  God  alone  can  fathom!  Here  Andreae 
proves  that  he  is  neither  a  sophist  nor  an  unreasoning  be- 
liever in  astrology  or  alchemy.  His  philosophy  of  life  is 
suggested  in  a  number  of  instances  throughout  this  and 
other  works :  Gain  all  possible  information  by  sensible  and 
reliable  experiment  and  investigation;  but  thereafter  leave 
the  impossible,  and  accept  nature  and  God. 

The  third  auditorium  is  that  of  mathematics.  Arithmetic, 
algebra,  geometry,  surveying,  and  mystic  numbers  are  im- 
portant as  affording  good  mental  training  and  also  for 
their  practical  use  when  applied  to  the  experiences  of  every- 
day life.  Under  the  term  "  secret  and  mystic  numbers  " 
are  not  meant  the  cabalistic  and  deceiving  combinations  of 
jugglers,  but  rather  the  proportions  of  higher  mathematics, 
then  but  dimly  understood.  "  Harmony,"  "  symmetry," 
"  measurements  of  calculation  "  are  favorite  terms  with  An- 
dreae to  suggest  the  divine  plan  of  the  universe.  He  dis- 
tinctly states  here  and  elsewhere  that  faith  in  God,  and  not 
in  superhuman  endeavor,  must  be  the  test  of  our  efforts. 
"  Into  these  matters  which  seem  to  give  forth  such  bril- 
liant light  let  us  not  pry,  unless  the  light  of  Christ  leads 
the  way  and  calls  us  into  the  sealed  secret."  1 

Music  2  is  treated  scientifically  and  artistically.  This  is 
the  fourth  division.  A  knowledge  of  mathematics  is  an 
essential  requisite.  Combination  of  tones — harmony — is 
practiced,  and  produces  almost  unbelievable  results.  Musi- 
cal instruments  are  manufactured  and  kept  on  hand — all  pos- 
1  Chap,  lxiii.  a  Chaps,  lxiv,  Ixv,  lxvi. 


34  Christianopolis 

sible  kinds  and  of  the  finest  quality.  Hardly  a  citizen  can 
be  found  who  does  not  play  one  or  the  other  of  them.  The 
voice  is  not  neglected.  But  vocal  music  is  restricted  almost 
entirely  to  sacred  song.  The  chorus  is  splendid,  and  passes 
singing  through  the  streets  of  the  city  each  week. 

Astronomy  and  astrology  are  the  departments  of  the 
fifth  auditorium,  and  these  are  treated  in  close  relation- 
ship to  each  other.1  It  is  of  importance  to  observe  the 
heavens  and  the  heavenly  bodies;  for  man  is  directly  de- 
pendent upon  them  for  light,  heat,  rain,  and  so  forth. 
He  would  be  a  fool,  according  to  Andreae,  who  would 
deny  the  practical  use  of  such  a  science;  but  there  is  so 
much  difference  of  opinion  and  quarreling  among  sci- 
entists as  to  the  mystical  effect  of  the  planets  upon  human 
beings,  that  the  inhabitants  of  Christianopolis  think  it 
safer  to  look  toward  the  spiritual  heavens  than  upon  the 
visible,  for  prophetic  information.  One  brief  sentence  will 
serve  to  explain.  "  Experience  strengthens  faith,  but  rea- 
son is  ever  in  doubt  and  confusion."  Andreae  is  here  en- 
tirely consistent  with  his  views  as  expressed  in  other  writ- 
ings and,  though  he  lived  in  an  age  when  the  wisest  were 
strongly  affected,2  is  singularly  free  from  contamination 
with  the  extreme  teachings  of  astrology  and  alchemy. 

Natural  history,3  secular  and  church  history  furnish  the 
subject-matter  for  the  teachings  of  the  sixth  lecture  hall. 
/"  It  is  needless  to  tell  why  they  are  so  interested  in  natural 
history,  since  the  very  necessity  of  the  science  demands  it. 
For  through  it  we  arrive  at  a  general,  as  well  as  a  specific, 
exact  knowledge  of  the  world;  and  investigate  the  move- 
ments, characteristics,  behavior,  and  passions  of  creatures; 
what  are  the  elements,  form,  measure,  place,  and  time  of 

1  Chaps,  lxvii,  lxviii.  2  See  page  121,  footnote  2. 

8  Chaps,  lxx,  lxxi,  lxxii. 


Utopia,  Civitas  Solis,  and  Christianopolis       35 

things;  how  the  heavens  are  moved,  the  elements  are 
mixed,  how  things  grow,  what  metals  are  useful.  .  .  ." 
Natural  history  accompanies  the  science  of  human  his- 
tory— the  relation  of  the  experiences  of  man. 

Ethics,  political  science,  and  Christian  humility  are  in 
the  seventh  auditorium.  Theology,  gift  of  prophecy,  and 
sanctification  are  in  the  eighth.  Three  principles  stand  out 
in  the  political  and  public  life  of  Christianopolis :  preserving 
the  peace,  equality  of  citizens,  and  contempt  for  large  pos- 
sessions. The  practice  of  these  principles  guards  the  state 
and  its  citizens  against  the  three  greatest  evils :  war,  slavery, 
and  corruption  in  public  affairs.  The  school  of  prophecy 
is  intended  not  to  teach  the  ability  to  prophesy,  as  has  de- 
ceived so  many,  but  to  observe  the  harmony  and  truth  of  the 
prophetic  spirit,  as  well  as  to  be  able  to  interpret  the  work- 
ings of  the  holy  spirit  and  recognize  inspiration  from  above. 

The  library,  the  armory,  and  the  college  must  yet  be 
mentioned  as  important  features  of  the  town.1  The  two 
former  are  in  the  central  keep,  and  are  opposite  each  other. 
The  one  is  a  storehouse  of  learning.  Ancient  books,  lost 
to  Europeans,  are  to  be  found  here.  Most  of  the  citizens, 
however,  care  for  only  a  few  reliable  books  (including,  of 
course,  the  Bible),  and  prefer  to  get  knowledge  directly 
from  the  "  book  of  nature."  The  armory  might  better  be 
called  a  museum.  While  cannon  and  guns  are  on  hand  in 
great  numbers  and  ready  for  use  in  case  of  need,  they  are 
looked  upon  with  horror,  and  the  necessity  for  their  useful- 
ness is  considered  an  invention  of  the  Devil. 

"  Now  it  were  time  that  we  should  approach  the  very 

center  of  the  city,  which  you  might  well  call  its  soul  and 

life,  .  .  .     Here  religion,  justice,  and  learning  have  their 

abode,  and  theirs  is  the  control  of  the  city.    They  have  elo- 

1  Chaps,  xxxviii,  xxxix,  xxvi. 


O     36  Christianopolis 

quence  associated  with  them  as  their  interpreter.  Never 
have  I  seen  such  an  amount  of  human  perfection  collected 
in  one  place,  a  fact  which  you  will  all  acknowledge  as 
soon  as  you  have  heard  the  description."  1 

The  art  of  painting  is  very  highly  prized.     Like  Cam- 
panula, Andreae  has  his  city  thoroughly  fitted  out  with 
paintings.     Even  the  private  rooms  of  the  school  children 
are  appropriately  adorned.     Furthermore,  taking  a  decided 
step  forward,  Andreae  causes  painting  to  be  taught  to  the 
youth  as  an  auxiliary  to  his  education.     The  pupils  im- 
I    prove  their  time  with  the  brush,  as  one  form  of  recreation, 
while   among  us,   time  is   wasted   in   cards,   dice,   and   so 
I    forth.    To  this,  architectural  drawing  is  added,  and  all  neces- 
'   sary  instruments  are  supplied.     It  should  be  noted  that  in 
[    the  Civitas  of  Campanella  the  observation  of  pictures  is  the 
education ;  and  it  is  distinctly  stated  that  pupils  learn  "  as  in 
play  and  without  any  effort  on  their  part."  2   This  is,  in  the 
v/    extreme,   a  dangerous  method.     Education,  by  means  of 
j\Nsugar-coated  and  predigested  capsules  of  knowledge,  is  too 
/      much  the  tendency  in  our  own  day.    Andreae  could  give  us 
a  wholesome  warning.     His  young  people,  it  is  true,  use 
\     pictures  for  illustration,  but  they  make  their  own  illustrative 

material,  and  learn  by  trial  and  experiment.3 
^  The  introduction  of  experimental  investigation  and  in- 
ductive teaching  in  Utopias,  practically  begins  with  An- 
dreae ;  and  this  is  the  foundation  of  his  chapters  on  science 
and  invention.  Among  these  are  descriptions  of  the  labora- 
tory,4 the  drug  shop,5  anatomy,6  the  theater  of  physics,7  the 
study  of  nature,8  and  medicine.9 

1  The  college  will  be  further  discussed  in  succeeding  chapters. 
3  S onnenstaat ,  p.  13.  e  Chap.  xlvi. 

3  Chap,  xlviii.  T  Chap,  xlvii. 

4  Chap.  xliv.  8  Chap.  lxx. 

8  Chap.  xlv.  •  Chap,  lxxix. 


Utopia,  Civitas  Solis,  and  Christianopolis       37 

Religion  is  the  leaven  of  Caphar  Salama,  for  its  colony 
is  a  practical  Christian  city.  There  is  no  hypocrisy  nor 
compulsion.  The  inhabitants  are  here  by  choice,  and  live  y 
voluntarily  according  to  the  principles  of  the  Christian 
religion.  Freedom,  the  keynote  of  government,  is  also  th©/ 
essence  of  the  religious  life.  Religion  has  taken  up  her 
abode  here  to  escape  persecution.1  Though  Andreae's  worst 
experiences  came  later  than  1619,  persecution  and  the  hor- 
rors of  a  religious  war  were  not  unknown  to  this  time. 
And  the  name  of  his  "  place  of  refuge  "  already  referred  to,2 
is  typical  of  his  own  lifelong  desire  for  a  home  of  religious 
peace   and   rest. 

Two  plates  of  bronze,  one  3  giving  at  some  length  the 
confession  of  faith,  and  the  other  4  setting  forth  the  aims 
and  rules  of  daily  life,  are  publicly  posted — not  merely 
that  visitors  may  become  acquainted  with  their  creed,  but 
that  the  latter  may  be  ever  before  the  inhabitants.  Herein 
they  pledge  themselves  to  a  pure,  temperate,  and  active  life, 
subject  only  to  the  commands  of  Christ  and  His  representa- 
tives. As  will  be  naturally  supposed,  prayer  takes  an  im- 
portant place — at  the  tables,  in  school,  and  in  all  meetings ;  a 
fact  which  gives  occasion  for  Mold's  ironical  remark  already 
referred  to,  namely,  that  Andreae  merely  adds  "  prayer 
meetings,"  and  for  the  rest,  copies  Campanella  directly. 

With  such  principles  of  education  and  religion,  the  gov- 
ernment and  social  and  family  life  of  Christianopolis  will 
be  readily  understood.  The  officials  are  not  feared  but 
respected.  Their  offices  are  performed  in  kindness  and  co- 
operation. A  direct  influence  of  the  government  of  Geneva 
(as  quoted  above  from  Andreae's   Vita)   is  found  in  the 

1  Chap.  iii;pp.  58,  59  of  the  following  chapter. 

2  See  footnote  1,  p.  30  of  this  chapter. 

*  Chap,  xxviii.  *  Chap.  xxix. 


38  Christianopolis 

description  of  the  office  of  chief  judge.1  This  individual 
makes  it  his  business,  and  it  is  also  his  pride,  to  guard 
against  the  temptations  that  come  to  the  citizens,  and  to 
help  them  to  resist  the  same.  Lawsuits  2  do  not  occur,  as 
property  rights  are  not  involved.  The  jurists  are  teachers 
of  political  science  and  Roman  law.  They  are  the  official 
scribes  of  the  community.  The  senators  3  are  truly  old,  wise 
men.  They  study  carefully  the  history  of  the  past  and  look 
ahead  to  plan  and  meet  emergencies. 

The  family  is  the  unit  of  social  life.  Chastity  is  the  high- 
est virtue,  and  transgressions  are  abhorred  and  punished. 
Marriage  is  a  sacred  institution.  There  being  no  property 
endowment,  the  emphasis  is  laid  upon  character  and  per- 
sonal worth.  Moderation  in  the  relations  between  husband 
and  wife  is  practiced — there  is  such  a  thing  as  chastity  even 
in  married  life.  "  The  crown  of  woman  is  motherhood,  in 
the  discharge  of  which  duty  she  takes  precedence  of  all 
heroes  of  the  world."  4  If  one  compares  the  delicacy  of 
Andreae's  chapters  relating  to  woman,  with  the  almost 
bestial  principles  of  the  purely  physical  marriage  in  the 
Civitas,  an  idea  of  the  difference  in  ethical  tone  which  per- 
vades the  two  works  will  be  obtained.  It  is  not  the  liberal 
and  modern  "  eugenic  "  view  of  Civitas  Solis,  readjusted  to 
the  "  prosaic  monotony  of  an  orthodox-protestant  town,"  but 
fundamental  differences  in  the  spiritual  make-up  of  the  two 
men.  Though  nowhere  as  noticeable  as  in  these  chapters, 
yet  the  difference  of  standards  and  fineness  of  feeling  are 
evident  throughout. 

If,  in  looking  over  the  content  of  the  Christianopolis,  those 
features  are  selected  upon  which  Andreae  lays  most  stress, 
and  which  for  him  form  the  essential  parts  of  an  ideal  state, 
and  condense  them  into  groups,  the  following  will  appear: 

1  Chap,  xxxiii.  2  Chap.  lxxx.        8  Chap,  xciii.        *  Chap,  xc 


Utopia,  Civitas  Solis,  and  Christianopolis       39  > 

education,  science,  and  investigation;  religion,  music,  and 
art;  government  and  social  connections.  A  comparison 
of  the  above  headings  with  the  emphasized  factors  in  the 
Utopia  and  the  Civitas  Solis,  and  also  the  method  of  treat- 
ment of  these  items,  will  show,  1)  that  between  the  Chris- 
tianopolis and  the  Utopia  there  is  slight  or  partial  agree- 
ment only  in  some  matters  of  social  laws,  government,  and 
religion,  though  even  in  these  fields  the  differences  are 
greater  than  the  likenesses;  2)  that  the  Civitas  lays  em-  ... 
phasis  upon  objective  methods  of  teaching,  failure  of  the 
Aristotelian  method,  scientific  investigation  of  nature,  mathe- 
matics, and  the  value  of  painting.  To  say,  however,  as 
several  do  who  have  been  quoted,  that  this  coincidence 
necessarily  means  a  copy,  is  absurd.  For  these  principles 
of  education  were  a  part  of  Andreae's  system  long  before 
he  saw  any  of  Campanella's  manuscript.  This  will  be  evi- 
dent from  an  inspection  of  the  Fama  and  the  Con- 
fessio,  which  were  in  print  respectively  in  1614  and  1616, 
and  the  former  of  which  was  circulated  in  manuscript  form 
as  early  as  1610.  The  introduction  of  the  Fama  contains 
this  prophecy :  "  The  blessed  dawn  will  soon  appear,  which, 
after  the  passing  of  the  gloomy  night  of  moonshine  or  the 
scanty  glimmerings  of  the  sparks  of  heavenly  wisdom  which 
may  still  linger  with  men  as  presagers  of  the  sunshine, 
will  usher  in  the  pure  day,  with  which  all  heavenly  treasures 
will  become  known.  This  will  be  the  genuine  carbuncle, 
of  which  we  have  learned  that  it  will  give  forth  light  in 
darkness — a  welcome  medicine  to  take  away  all  ills  and 
anxieties  of  men."  Other  parts  of  these  earlier  works  will 
be  used  on  later  occasions.1  Besides  showing  Andreae's 
early  interest  in  the  "  wisdom  which  should  reveal  all  in- 
visible things  in  the  world-secret"  (knowledge  by  experi- 
1  See  pp.  72,  119,  120,  121. 


40  Christianopolis 

mental  investigation),  this  section  is  also  important  because 
it  shows  that  even  in  1610  the  philosopher's  stone  as  such 
was  for  him  a  myth  and  merely  symbolical  of  enlighten- 
ment. 

In  defense  of  the  originality  of  the  Descriptio  (not  con- 
sidering, minor  likenesses  in  form  and  detail)  it  may  then 
be  briefly  stated: 

1)  Andreae's  notion  of  a  Utopia  dates  from  his  visit  to 
Geneva,  and  his  seriousness  in  the  matter  of  a  realization  of 
such  an  ideal  state  is  proved  by  his  own  personal  efforts  in 
the  communities  in  which  he  lived. 

2)  The  principles  inculcated  are  not  duplicated  in  preced- 
ing Utopias — his  conception  of  an  ideal  state  is  a  new  one; 
and  the  system  of  education  as  outlined,  a  marked  improve- 
ment over  all  preceding,  and,  as  far  as  Utopias  are  con- 
cerned, is  strictly  his  own. 

3)  In  matters  of  science  and  education  where  the  Chris- 
tianopolis and  the  Civitas  have  important  points  in  common, 
there  is  no  proof  of  copying,  as  the  same  principles  are 
found  in  Andreae's  earlier  works,  especially  the  Fama, 
which  antedates  the  Cimtas. 

4)  As  a  final  argument  it  may  be  said  with  Gussmann,  "  It 
would  indeed  speak  but  badly  for  Andreae's  historical  great- 
ness, if  his  work,  which  fits  so  exactly  into  the  frame  of  his 
other  writings,  and  which  is  so  thoroughly  filled  with  his 
own  peculiar  soul  (Geist),  were  nothing  more  than  a  dry 
recasting,  the  trivial  bowdlerization  (Verballhornung)  of 
the  work  of  another."  x 

1  W.  Gussmann :  Christianopolis,  in  der  ZkWL,  Jahrg.  1886,  VII, 
p.  438. 


CHAPTER  III 

THE  CHRISTIANOPOLIS  AND  FRANCIS  BACON'S 

NEW  ATLANTIS 

The  story  of  the  revolt  against  the  Aristotelian  method 
of  arriving  at  conclusions,  is  one  too  often  discussed  to  re- 
quire lengthy  repetition.  Suffice  to  say  that  many  scientists 
of  the  sixteenth  century  (among  them  especially  Telesio 
Bernardino  in  Italy)  were  restive  under  the  restrictions  of 
the  old  system,  and  were  striving,  independently  and  in  co- 
operation, to  pave  the  way  for  a  new  philosophy  of  nature. 
Among  those  who  fought  most  strongly  against  Aristotle 
and  his  teaching  as  it  had  passed  down  from  his  day,  and 
one  to  whom  the  greatest  credit  has  been  given  for  over- 
turning an  old  and  instituting  a  new  system  of  philosophy, 
is  Francis  Bacon.  It  would  seem  that  he  early  conceived 
a  dislike  for  Aristotle's  system.  If  we  can  trust  a  statement 
from  Dr.  Rawley,  which  the  latter  says  Bacon  made  to  him 
in  commenting  upon  his  early  student  life,  Bacon  expressed 
this  dissatisfaction  as  early  as  his  sixteenth  year  when  a  stu- 
dent at  Cambridge — namely,  that  at  that  time  "  he  first  fell 
into  a  dislike  of  the  philosophy  of  Aristotle,  on  account  of 
its  unf ruitfulness ;  it  being  a  philosophy  only  strong  for  dis- 
putations and  contentions,  but  barren  of  the  production  of 
works  for  the  benefit  of  the  life  of  man."  x 

Bacon  was  born  in  1560.  His  father,  Sir  Nicholas  Bacon, 
had  been  Lord  Keeper  of  the  Royal  Seal,  to  which  office 
Bacon  also  later  attained.     Francis  Bacon  entered  Cam- 

1  Rawley's  Life  of  Bacon,  in  Spedding,  I,  p.  4. 
4i 


42  Christianopolis 

bridge  at  twelve,  and  completed  the  regular  course  in 
the  liberal  arts.  Being  destined  by  his  father  for  service 
to  the  state,  he  accompanied  an  embassy  to  France  and 
spent  some  time  at  Calais.  At  his  father's  death  he  re- 
turned to  England  and  studied  law  and  political  science, 
which  became  his  regular  profession  in  life.  It  must  be 
added,  however,  that  law  as  such  was  never  his  greatest 
pleasure.  In  explanation  of  this  fact  a  statement  of  his 
own  may  serve.  "  I  possessed  a  passion  for  research,  a 
power  of  suspending  judgment  with  patience,  of  correcting 
false  impressions,  of  arranging  my  thoughts  with  scrupulous 
pains.'  But  my  birth,  my  rearing,  and  education  had  all 
pointed  toward  politics,  not  philosophy,  and,  as  is  not  unfre- 
quently  the  case  with  young  men,  I  was  sometimes  shaken 
in  mind  by  other  men's  opinions.  I  also  thought  that  my 
duty  toward  my  country  had  special  claims  upon  me.  Lastly 
I  conceived  the  hope,  that,  if  I  held  some  honorable  office 
in  the  state,  I  might  thus  secure  helps  and  supports  in  my 
labors,  with  a  view  toward  the  accomplishment  of  my  des- 
tined task.  .  .  .  With  these  motives  I  applied  myself  to 
politics." *  Under  Elizabeth  and  later  under  James  I, 
Bacon  made  great  advancement  in  his  profession,  and  held 
the  highest  offices  in  the  government,  until  his  disgrace  and 
removal  from  the  chancellorship  in  1621.  But  during  this 
time  and  especially  during  the  five  years  of  his  life  in  re- 
tirement, he  seems  to  have  spent  all  his  spare  moments  and 
to  have  devoted  his  best  efforts  (if  we  may  judge  from  his 
letters  and  works,  and  also  from  comments  of  Dr.  Rawley, 
his  very  intimate  friend  and  the  editor  of  his  works)  to 
the  breaking  down  of  what  remained  of  the  old  method  of 
Aristotle,  and  to  the  building  up  of  a  "new  system"  or 

1  Introduction    to    G.    C.    Moore    Smith's    edition,   Bacon's    New 
Atlantis,  p.  11. 


Christianopolis  and  The  New  Atlantis         43 

"new  instrument"  (organum).  This  was  to  free  the  in- 
tellectual world  from  the  fetters  of  pure  logic  and  sophistry 
and  to  open  up  unknown  mines  of  truth  and  information — 
a  system  which  Bacon  maintained  was  entirely  his  own  and 
which  would  cause  a  complete  revolution  in  thought.  Of  his 
many  works,  those  which  deal  especially  with  the  subject 
before  us  are :  The  Advancement  of  Learning,  published  in 
English  in  1605,  the  Novum  Organum  in  Latin  in  1620  and 
the  De  Augmentis,  Latin,  in  1623.  The  Novum  Organum 
or  Instauratio  Magna  included  the  Advancement  of  Learn- 
ing in  revised  and  translated  form.  The  Great  Instaura- 
tion  also  includes  the  Sylva  Sylvarum,  or  Natural  History, 
and  to  this  was  appended  the  New  Atlantis  when  the  former 
was  published  for  the  first  time  by  Rawley  after  Bacon's 
death.  The  Sylva  was  the  last  thing  that  occupied  Bacon's 
time. 

Whether  Bacon  was  entirely  unprejudiced  and  unselfish 
in  his  scientific  efforts  is  a  disputed  question.  Wolff  paints 
Bacon  as  an  antagonist  of  Aristotle,  endeavoring  to  dis- 
place the  latter  from  his  world-throne  and  to  establish  him- 
self in  the  vacated  place.1  In  so  doing,  he  maintains  that 
Bacon  fails  to  realize  or  at  least  to  confess  that  his  method 
is  after  all  not  entirely  new,  but  one  which  eliminates  from 
Aristotle  his  purely  deductive  reasoning,  and  merely  de- 
velops and  adapts  the  inductive.  Certain  it  is  that  induc- 
tion so  often  ascribed  to  Bacon  did  not  begin  with  him; 
that  the  attainment  of  knowledge  through  experimental 
means  and  the  compiling  of  masses  of  detailed  facts  were, 
as  already  stated,  suggested  and  practiced  long  before.  But 
Bacon  was  keen  and  quick-witted  enough  to  grasp  the  value 
of  this  method  and  first  formulated  it  into  definite  prin- 
ciples. He  insists,  furthermore,  that  his  induction  does  not 
1  Wolff :  Francis  Bacon  und  seine  Quellen,  pp.  235  ff. 


44  Christianopolis 

consist  merely  in  simple  enumeration  of  details  and  collec- 
tion of  facts  but  in  an  additional  process  of  exclusion  and 
rejection.1  This  feature  is  not  discoverable  in  his  earliest 
works,  as  for  instance  Valerius  Terminus,  but  as  a  result  of 
his  own  experience,  and  perhaps  suggestions  from  others, 
gradually  appears.  So  that  his  final  scheme,  as  described 
by  Spedding,2  provides  for  three  steps :  the  ministration  of 
the  senses,  of  the  memory,  and  of  the  reason,  under  which 
heads  he  includes  the  gathering  of  facts  and  material,  and 
the  proper  checking  of  results. 

Of  all  Francis  Bacon's  works  none  has  created  more  in- 
terest or  has  been  more  commented  upon  than  the  New 
Atlantis — partly  because  of  the  uncertainty  as  to  the  date  of 
its  composition,  partly  because  of  its  content,  and  again, 
because  it  is,  as  distinguished  from  Bacon's  usual  attempts, 
a  work  of  fiction.  The  New  Atlantis  was  first  written  in 
English,  not  in  Latin  as  stated  by  Henry  Morley  in  his 
Ideal  Commonwealths,  and  others,  and  was  among  the 
works  3  translated  into  Latin  during  the  last  five  years  of 
Bacon's  life  to  assure  their  preservation.4  There  was  no 
1/  date  on  the  manuscript  (it  was  published  in  1627,  a  year 
after  Bacon's  death,  at  the  end  of  the  Sylva)  and  the  work 
is  a  fragment.  We  are  told  by  Rawley,  "  That  his  lord- 
ship thought  also  in  the  present  fable  to  have  composed  a 
frame  of  laws  of  the  best  state  or  mold  of  a  commonwealth. 
But  foreseeing  it  would  be  a  long  work,  his  desire  of  col- 
lecting the  Natural  History  diverted  him,  which  he  pre- 
ferred many  degrees  before  it."  5     In  his  summary  of  the 

1  Bacon's  Life  and  Works,  I,  p.  34- 
a  Life  and  Works,  I,  p.  40. 

*  Hist,  of  Henry  VII,  The  Counsels,  Civil  and  Moral,  Dialogue  of 
the  Holy  War. 
4  Rawley :  Life  of  Bacon,  p.  10. 
e  Works,  III,  p.  127,  Pref.  to  the  New  Atlantis. 


Christianopolis  and  The  New  Atlantis         45 

works  of  Bacon's  last  five  years  (those  of  his  retirement) 
Rawley  puts  the  New  Atlantis  between  the  History  of  Henry 
VII  and  De  Augmentis.  This  would  make  the  date  of  its 
composition  about  1623.  No  one  disputed  this  date  until  in 
comparatively  recent  years,  when,  due  to  the  discovery  of 
some  papers  in  the  Harleian  Charters,  which  were  attributed 
to  Bacon,  the  date  was  suddenly  pushed  back  seven  to  nine 
years.  In  the  paper  referred  to  1  the  New  Atlantis  is  men- 
tioned twice.  The  contents  of  the  paper  would  point  to  a 
date  between  1614  and  1617,  according  to  which  the  New 
Atlantis  must  at  least  have  been  begun  at  that  time.  Dr. 
S.  R.  Gardiner  took  this  view,  and  in  his  Life  of  Bacon  in 
the  Dictionary  of  National  Biography  states  " '.  .  .  New  At- 
lantis, formerly  supposed  to  have  been  written  as  late  as  1623, 
but  now  known  to  have  been  composed  before  161 7."  This 
change  was  accepted  by  all  authorities,  and  was  copied  in 
encyclopedias  and  "  lives,"  until  a  full  analysis  of  the  case  ap- 
peared in  the  Athenceum2  in  an  article  by  Dr.  G.  C.  Moore 
Smith.  Dr.  Smith  pointed  out  that  the  paper,  representing 
an  address  given  by  Bacon  before  the  houses  of  parliament, 
was  probably  the  work  of  Thomas  Bushell,3  written  after 
the  death  of  the  former,  and  put  into  his  mouth  for  per- 
sonal reasons.  The  argument  of  the  article  was  accepted 
by  Dr.  Gardiner  in  the  next  issue  of  the  Athenaeum  4  and  the 

1  Harleian  Charters,  III,  D,  14. 

'  Feb.  3,  1900. 

■  Thomas  Bushell  (1594-1674)  entered  the  service  of  Bacon  at  the 
age  of  fifteen  years.  His  habits  were  those  of  a  spendthrift.  When 
introduced  at  the  court,  his  extravagant  clothes  were  noticed  by 
King  James.  He  was  always  in  debt,  and  Bacon  came  to  his  rescue 
often.  When  the  latter  was  impeached,  Bushell  retired  from 
public  life,  but  returned  after  Bacon's  death  and  promoted  several 
mining  schemes.  In  this  capacity  he  seems  to  have  used  Bacon's 
name  for  his  own  private  ends. 

4  Feb.  10. 


/ 


46  Christianopolis 

matter  now  stands  as  formerly.  The  fact  that  Dr.  Rawley, 
the  private  secretary  of  Bacon,  definitely  assigns  the  work 
to  the  last  five  years  of  Bacon's  life,  furnishes  the  strongest 
possible  argument.  His  statement,  just  quoted,  on  the  title 
page  of  the  New  Atlantis,  suggesting  that  "  it  was  unfin- 
ished because  Bacon,  being  pressed  for  time,  preferred  to 
continue  the  Natural  History,"  would  seem  to  be  an  addi- 
tional proof,  especially  when  one  remembers  that  the  part  in 
which  Bacon  was  most  interested,  that  of  science  and  inven- 
V  tion,  was  already  completed.  It  can  readily  be  seen  why 
Bacon,  having  finished  that  part  of  his  ideal  state,  and  feel- 
ing, as  he  stated  several  times,  that  his  death  would  cut  off 
some  of  his  productions,  preferred  to  leave  the  rest  and 
take  up  his  former  task — that  which  lay  nearer  to  his  heart. 
At  any  rate  Dr.  Smith's  statement  may  be  accepted:  "Ac- 
cordingly, any  attack  on  Dr.  Rawley's  date,  on  the  ground 
of  the  Harleian  paper,  may  be  considered  to  be  now 
abandoned."  * 

It  cannot  be  doubted  that  Bacon  set  a  high  value  on  the 
New  Atlantis,  and  commentators  have  not  hesitated  to  at- 
tribute to  it  and  to  the  ideals  for  which  it  stands  a  very 
prominent  place  in  literature  and  in  the  development  of 
modern  natural  philosophy.  First  of  all  Rawley,  "  Certainly 
the  model  is  more  vast  and  high  than  can  possibly  be 
imitated  in  all  things.  Notwithstanding  most  things  therein 
are  within  men's  power  to  effect."  2 

For  those  who  have  written  on  the  subject,  the  New 
Atlantis  is  the  most  perfect  form  of  ideal  state  up  to  the 
time  of  its  publication,  and  for  some,  the  scheme  of  a  col- 
lege and  outline  for  research  therein  contained,  the  one  and 
only  model  for  the  Royal  Society  of  London  and  other 

1  Smith's  edition  of  the  New  Atlantis,  Introduction,  p.  9. 

2  Title  page  of  the  New  Atlantis,  Works,  III,  p.  127. 


Christianopolis  and  The  New  Atlantis         47 

similar  institutions.  Furthermore,  that  this  model  of  a  col- 
lege and  the  plans  for  "  investigating  nature  "  appear  first 
in  the  New  Atlantis  and  are  entirely  original  with  Bacon 
has  not  as  yet  been  much  contested.  It  will  be  made  clear 
further  on,  that  the  former  contention  is  not  entirely  true; 
and  to  show  that  the  latter  statement  may  be  seriously 
doubted,  will  be  the  purpose  of  the  discussion  immediately 
succeeding.  There  are  certain  undeniable  likenesses  in  the 
New  Atlantis  and  the  Christianopolis  of  Andreae,  and  cir- 
cumstances point  to  a  relation  between  them.  But  before  we 
take  up  a  comparison  of  the  two,  the  question  as  to  whether 
it  is  at  all  possible  that  Bacon  may  have  known  Andreae's 
works  will  be  looked  into.1 

Bacon  had  regular  correspondence  with  men  of  letters 
in  different  parts  of  Europe,  and  he  kept  in  as  close  touch 
as  possible  with  all  available  contemporary  literary  and  sci- 
entific productions.  This  cannot  be  doubted.  For  although 
his  personal  references  to  such  correspondents,  those 
whose  interests  were  scientific  rather  than  political,  are 
comparatively  few,  certain  incidental  remarks  give  evi- 
dence of  the  facts.  Only  once,  so  far  as  is  known,  does 
he  mention  Campanella.  But  in  this  brief  reference 2  he 
plainly  suggests  his  acquaintance  with  him  and  with  his 
ideas.  A  letter  to  Father  Redemptus  Baranza  at  Anneci, 
preserved  in  the  collection  of  J.  P.  Niceron,3  deals  with 
Baranza's  opinion  on  parts  of  the  Novum  Organum,  which 
was  published  the  second  year  previous  and  which  Baranza 
had  evidently  carefully  perused.  Bacon's  letter  asks  the 
latter  to  take  up  and  develop  certain  phases   of  natural 

1  Simon  Goulart  translated  some  of  Andreae's  works  into  French. 
Andreae's  Fifty-two  Discourses,  translated  into  French  in  1622,  are 
in  the  Stadtbibliothek  at  Zurich. 

2  Bacon's  Works,  II,  p.  13. 

*  Life  and  Letters,  VII,  p.  374. 


48  Christianopolis 

philosophy,  and  expresses,  as  he  often  does,  the  desire  for 
"  fit  assistants  "  in  the  work  he  was  undertaking.  He  adds 
the  very  suggestive  clause,  "  I  have  seen  those  of  your 
works  that  are  published,  works,  certainly,  of  great  sub- 
tlety and  diligence  in  your  way.  The  novelists  (regularly 
at  that  time  for  innovators,  inventors,  and  investigators) 
whom  you  name,  Patricius,  Telesius,1  besides  others  whom 
you  do  not  mention,  I  have  read.  .  .  .  Let  our  acquaintance 
be  now  established."  Scaliger  2  is  mentioned  in  the  Sylva.3 
"  Therefore  Scaliger  does  well  to  make  the  pleasure  of 
generation  a  sixth  sense,"  referring  to  Scaliger's  Exer- 
citationes  Adversus  Cardanum.  And  direct  influence  from 
the  same  source  is  traceable  in  the  description  of  the 
chameleon4  and  elsewhere.  Scaliger  was  in  England  in 
1566  and  kept  up  relations  with  the  Continent  while  at  the 
University  of  Leyden. 

Among  Bacon's  memoranda  of  July  26,i6o8,5  is  found  this 
item :  u  Q.  of  learned  men  beyond  the  seas  to  be  made,  and 

1  Telesio  Bernardino,  the  Italian  philosopher,  was  born  a  Cala- 
brian  in  1508.  He  died  in  1588.  His  philosophy  is  founded  on 
experience,  his  researches  including  physics,  chemistry,  and  as- 
tronomy. An  academy  founded  by  him  in  Naples,  being  intended 
to  educate  scientists  and  displace  Aristotle's  method,  is  still  in  exist- 
ence. His  chief  work  is  De  Natura,  which  appeared  in  fragment  at 
Rome  in  1568  and  in  Naples  in  1586. 

*  Joseph  Justus  Scaliger  (1540-1609)  was  perhaps  the  most  famous 
philologian  of  the  sixteenth  century.  He  studied  in  Bordeaux  and 
Paris,  specializing  in  the  classics  and  Hebrew  literature.  In  1566 
he  was  in  England,  and  spent  the  next  twenty-five  years  in  various 
places  in  South  France.  He  was  converted  to  the  Protestant  church, 
and  succeeded  Lipsius  as  professor  at  Leyden  in  1593.  He  died  in 
1609.  Among  his  very  numerous  and  various  writings  are  several 
on  scientific  subjects.  Heinsius,  and  later  Casaubon,  were  intimate 
friends  and  comrades  of  his. 

8  Works,  II,  p.  556,  no.  694. 

4  II,  p.  460,  no.  360,  from  Scaliger's  Adversus  Cardanum,  p.  106. 

B  Works,  XI,  p.  64. 


Christianopolis  and  The  New  Atlantis         49 

hearkening  who  they  be  that  may  be  so  inclined."  He  was 
endeavoring  to  find  help  in  the  work  of  his  Great  Instaura- 
Hon  from  among  the  learned  men  of  his  own  country  and 
the  Continent.  Shortly  after  this  he  tried  to  interest 
Casaubon  (who  was  then  at  Paris),  as  is  plain  from  a  letter 
Bacon  wrote  him. x  Bacon  knew  of  Galileo,  and,  according 
to  Mr.  Ellis'  preface  to  the  Descriptio  Globi  Intellectualis, 
"  listened  eagerly  for  news  from  the  stars  brought  by  the 
latter's  telescope."  2 

A  letter  to  Sir  Henry  Wotton 3  is  of  especial  interest.  In 
this  letter  Bacon  says :  "  The  letter  which  I  received  from 
your  lordship  upon  your  going  to  sea,  was  more  than  a 
compensation  for  any  former  omission,  and  I  shall  ever  be 
glad  to  entertain  a  correspondence  with  you."  4  Spedding 
tells  us  that  the  letter  went  in  company  with  three  copies 
of  the  Novum  Organum.  Wotton  was  at  the  time  on  an 
embassy  to  Germany;  and  having  a  considerable  acquaint- 
ance with  the  men  of  learning  in  Europe,  could  do  much 
to  advertise  the  book.  He  was  so  well  acquainted  with 
German,  that  for  years  in  Ingolstadt  and  Vienna  he  was 
mistaken  for  a  German.5 

1  Works,  XI,  p.  146.  '  Works,  III,  p.  511. 

1  Sir  Henry  Wotton  (1568-1639),  diplomat  and  poet,  was  educated 
at  Oxford,  and  went  upon  an  extensive  tour  of  Europe  in  1588.  He 
visited  Altdorf,  Linz — where  he  met  Kepler — Vienna,  Rome,  and 
other  cities  in  Italy.  In  1593  he  was  with  Casaubon  at  Geneva  and 
later  in  France.  In  the  service  of  Essex  he  accomplished  diplomatic 
missions  in  France  and  Germany.  After  James'  ascension  to  the 
throne,  he  was  given  posts  as  ambassador  in  various  places  in 
France  and  Spain.  In  1619  he  returned  to  England  by  way  of 
Germany.  He  was  present  at  James'  funeral  and  went  to  parlia- 
ment under  Charles.  In  his  acknowledgment  of  Bacon's  letter 
and  the  three  copies  of  the  Novum  Organum  he  promised  to  give 
one  of  the  latter  to  Kepler. 

4  Works,  XIV,  p.  130. 

•  Lucy  Aiken :  Memoirs  of  the  Court  of  King  James  I.  London, 
1822,  I,  pp.  117  ft. 


50  Christianopolis 

A  study  of  the  lives  of  three  men  would  seem  espe- 
cially to  point  toward  a  possible  connection  between  Bacon 
and  the  circle  of  friends  and  acquaintances  of  Andreae  on 
the  Continent.    These  will  be  taken  up  separately. 

Isaac  Casaubon  was  born  at  Geneva  in  1559.  He  was  edu- 
cated, and  afterwards  taught  the  classics  at  the  university 
in  his  native  city.  In  1593  he  became  acquainted  with 
Sir  Henry  Wotton,  already  referred  to,  who  was  at  that 
time  on  his  travels  through  Europe;  and  the  latter  stayed 
for  some  time  at  the  home  of  Casaubon  while  in  Geneva. 
Casaubon  soon  had  a  world  reputation  among  scholars. 
The  French,  especially  through  the  efforts  of  De  Thou,1 
tried  hard  to  win  Casaubon  for  France,  by  establishing  him 
at  one  of  the  French  universities,  and  in  1596  he  went  to 
Montpellier.  Even  earlier  than  this  he  had  formed  a  close 
friendship  with  Scaliger,  then  professor  at  Leyden.  They 
had  been  introduced  by  Richard  Thomson,  an  Englishman. 
Scaliger,  who  was  eighteen  years  Casaubon's  senior,  did 
not  at  first  look  upon  his  overtures  with  favor,  but  in  the 
end  came  to  think  very  highly  of  his  scholarly  attainments, 
calling  him  the  "  most  learned  man  in  Europe."  They  cor- 
responded regularly  until  Casaubon's  death  in  England. 
From  Montpellier  Casaubon  went  to  Paris,  taking  up  a  posi- 
tion under  Henry  IV,  under  the  title  of  Lectureur  du  Roi. 
With  James  he  had  already  been  in  communication  while 
the  latter  was  James  VI  of  Scotland,  and  he  was  long 
desirous  of  taking  up  his  abode  in  London.  The  death  of 
Henry  in  1610  released  Casaubon  from  any  obligations  to 
stay  longer;  and  the  same  year  he  started  for  England  in 
the  suite  of  Lord  Wotton  of  Marley,  the  half-brother  of 

1  De  Thou,  historian  and  statesman  (1553-1617).  His  home  was 
in  Paris,  and  during  the  reign  of  Henry  IV,  beginning  in  1594,  he 
was  president  of  the  parliament.  He  had  a  wide  circle  of  pro- 
fessional acquaintances,  including  Scaliger,  Heinsius,  and  Bacon. 


Christianopolis  and  The  New  Atlantis         51 

Sir  Henry.  With  James  he  was  very  intimate.  The  latter 
spent  hours  in  conversation  with  him  and  supported  him 
with  a  considerable  pension.  The  Bishop  of  Ely  and  the 
Dean  of  St.  Paul's  were  his  closest  friends,  and  he  also 
spent  much  time  at  Oxford  and  Cambridge.  After  his 
death  in  1614  he  was  buried  at  Westminster.  His  very 
numerous  publications  deal  to  a  considerable  extent  with 
the  classics,  and  include  translations  from  Greek  into  Latin. 
Among  the  "  learned  men  beyond  the  seas,"  *  Casaubon  is 
to  be  counted.2  He  had  become  acquainted  with  some  of 
Bacon's  writings  and  had  written  to  Sir  George  Cary,  ex- 
pressing his  appreciation  of  them.  Bacon  took  advantage 
of  this  fact  to  open  a  correspondence  with  him,  and  this 
was  at  least  partly  responsible  for  the  call  which  Casaubon 
received  from  James  the  following  year.  This  letter  3  ex- 
presses the  desire  for  friendship  and  cooperation  in  the 
great  work  of  scientific  research. 

The  second  individual  whose  life  may  have  formed  a 
link  between  those  of  Bacon  and  Andreae  is  Georg  Rodolf 
Weckherlin.  He  was  born  at  Stuttgart  in  1584,  and  entered 
the  University  of  Tubingen  in  the  spring  of  1601,  pursuing 
the  study  of  jurisprudence.  During  the  years  immediately 
following  his  graduation  from  the  university  he  entered  the 
diplomatic  service  and  discharged  several  missions  in  Ger- 
many and  France.  The  three  years  following  1607  he  spent 
in  England,  as  secretary  of  a  legation  to  James  I,  and  in 
1614  he  is  mentioned  as  acting  as  private  secretary  to  the 
Duke  of  Wiirtemberg.  His  marriage  to  the  daughter  of 
Francis  Ra worth  of  Dover  called  him  to  England  in  161 6, 
and  after  1624  he  was  under-secretary  of  state  in  England, 
having  charge  of  the  correction  and  examination  of  all 

1  Cf.  p.  48  of  this  chapter.  2  Works,  XI,  p.  145. 

3  Works,  XI,  p.  147- 


52  Christianopolis 

official  correspondence.  During  the  civil  wars  he  took  his 
stand  with  parliament,  though  in  the  expedition  against 
Scotland  he  followed  Charles.  In  1644  he  was  made  secre- 
tary of  foreign  tongues,  which  office  he  held  until  displaced 
by  Milton  in  1649.  In  1652  when  Milton's  sight  began  to 
fail,  Weckherlin  was  his  assistant.  He  died  the  following 
year.  Weckherlin  is  known  first  of  all  as  a  poet,  and  has 
left  a  collection  of  several  hundred  poems.  Among  these 
there  is  one  of  some  length  dedicated  to  "  Heinrich  Wotton, 
dem  Engelischen  Ritter,"  while  another  is  an  adaptation  of 
one  of  Wotton's  odes.1  This,  it  is  to  be  remembered,  is 
the  Sir  Henry  Wotton  who  lived  with  Casaubon  in  1593 
at  Geneva,  with  whom  Bacon  corresponded  and  to  whom 
he  sent  his  Novum  Organum  in  1620.  It  will  also  be  noted 
that  Weckherlin  entered  the  University  of  Tubingen  the 
same  year  as  did  Andreae,  and  that  they  spent  the  follow- 
ing four  years  there  together,  the  one  in  jurisprudence,  the 
other  in  theology.  And  furthermore  Weckherlin  was  a 
close  friend  and  for  years  the  secretary  of  Benjamin  von 
Buwinckhausen,  Stadthalter  of  Alencon,  an  intimate  friend 
of  Andreae.  At  the  death  of  Buwinckhausen,  Andreae 
conducted  the  funeral  services  and  in  his  sermon  speaks 
of  him  as  "  a  man  of  the  greatest  worth,  of  whom  I  shall 
never  speak  except  with  great  honor."  2  Andreae  mentions 
Buwinckhausen  in  his  Vita,  in  various  connections.3 

The  third  to  be  considered  is  Sir  Toby  Matthew,  courtier, 
diplomat,  and  writer.  He  was  born  in  1577  an<^  was  e^u- 
cated  at  Oxford.  In  1598  he  visited  a  friend  in  France  but 
returned  soon  after.  In  1601  he  went  to  parliament  and  there 

1  Nos.  44  and  11  of  Goedeke's  collection  of  Weckherlin's  poems, 
Leipzig,  1873. 

2  Weckherlin's  Oden  und  Ges'dnge  in  Hopfner,  and  Vita,  p.  113. 
8  Vita,  pp.  103,  113,  119,  126,  150,  158,  159,  242. 


Christianopolis  and  The  New  Atlantis         53 

became  acquainted  with  Bacon.  The  next  few  years  he  spent 
in  Europe,  visiting  especially  Italy  and  Spain.  While  abroad 
he  became  converted  to  the  Catholic  faith.  This,  though 
he  kept  the  fact  secret  for  a  while,  made  permanent  resi- 
dence in  England  impossible,  as  he  refused  to  take  the 
oath  of  allegiance.  He  was  therefore  on  the  Continent  more 
than  in  England,  though  he  made  several  attempts  to  be  per- 
mitted to  live  at  home,  attempts  in  which  Bacon  earnestly 
took  his  part.  While  in  Brussels  he  received  a  copy  of  the 
Advancement  of  Learning  and,  in  1610,  the  De  Sapientia 
Veterorum.  During  the  next  few  years  he  translated  into 
Italian  several  of  Bacon's  works,  among  them  the  Essays. 
At  a  later  period  again  at  Brussels  he  translated  into  Eng- 
lish The  Incomparable  Dr.  S.  Augustine  and  The  Penitent 
Bandito.  In  1624  he  was  appointed  one  of  the  eighty- four 
"  Essentials  "  or  original  working  members  of  an  Academe 
Royal,  the  scheme  of  which  had  been  completed  by  Edmund 
Bolton.1  In  1625,  as  a  mark  of  especial  favor  to  Matthew, 
Bacon  added  his  Essay  on  Friendship  to  the  series,  referring 
in  his  letter  to  the  friendship  existing  between  Matthew  and 
himself.  In  Bacon's  will  was  found  a  clause  by  which  he 
left  thirty  pounds  to  be  expended  in  purchasing  a  ring  for 
Matthew.  The  latter  died  in  the  English  College  at  Ghent 
in  1655.  During  Matthew's  extensive  travels  in  Europe  he 
visited  many  towns  in  Italy,  France,  Switzerland,  Spain,  and 
Germany.  During  the  whole  period  of  their  association, 
from  the  time  he  became  acquainted  with  Bacon  in  1601 
until  the  latter's  death,  a  regular  correspondence  was  kept 
up  between  them.     Many  of  these  letters  are  preserved, 


1  Edmund  Bolton  (1575-1633),  historian  and  poet.  In  1617  he  pro- 
posed a  scheme  for  a  college,  and  its  fellows  were  actually  chosen — 
the  Academe  Royal.  But  James  died,  and  his  successor  showed  no 
great  interest  in  the  institution.    Hence  the  organization  dissolved. 


54  Christianopolis 

some  quoted  by  Spedding.  All  show  the  closest  friendship 
between  Bacon  and  Matthew  and  a  great  appreciation  on 
Bacon's  part  of  the  literary  and  critical  ability  of  Matthew. 
As  Bacon's  books  came  out,  copies  were  at  once  sent  to 
Matthew,  with  a  view  toward  getting  the  latter's  opinion 
as  well  as  having  them  circulated  on  the  Continent.  As 
is  evident  from  the  letters,  Matthew  was  on  the  lookout 
continually  for  literary  men  whose  acquaintance  he  would 
be  glad  to  make,  and  whose  scientific  investigations  could 
be  of  service  to  him  in  his  own  researches. 

It  will  be  evident  from  the  foregoing  pages  that  a  knowl- 
edge on  the  part  of  Bacon  of  Andreae's  Christianopolis  and 
the  Fama,  and  some  of  the  other  works,  which  appeared 
from  1 614  to  the  time  of  Bacon's  death,  and  some  of  which 
were  circulated  even  earlier  in  manuscript  form,  is  not  by 
any  means  out  of  the  question.  Rather  it  would  seem  almost 
impossible  that  Bacon  should  not  have  heard  of  them 
through  one  or  the  other  of  their  mutual  acquaintances.  The 
problem  then  becomes  one  of  inner  evidence  in  the  works 
in  question,  to  determine,  if  possible,  whether  they  are 
kindred.    This  matter  will  be  taken  up  now. 

G.  C.  Moore  Smith,  in  the  introduction  to  his  edition  of  the 
New  Atlantis,  devotes  some  pages  to  the  tracing  of  the  name 
"  New  Atlantis  "  to  its  sources.  In  the  fable  itself,  Bacon 
refers  to  the  "  Atlantis,"  the  island  mentioned  in  the  Critias 
of  Plato.  This  island  and  the  sea  around  it  were  named 
after  Atlas  and  inhabited  by  his  children  and  their  de- 
scendants. Francisco  Lopes  de  Gomara  in  his  History  of 
the  Indias x  made  Plato's  Atlantis  the  continents  of  America ; 
or  rather  the  present  America  is  all  that  is  left  of  Atlantis 
after  having  been  partially  sunk  into  the  sea  as  a  result  of 
an  earthquake.    Bacon  refers  to  the  same  Atlantis  as  hav- 

1  i5S2. 


Christianopolis  and  The  New  Atlantis         55 

ing  been  almost  depopulated  by  a  great  local  flood;  and 
locates  his  island  of  New  Atlantis  between  the  Great  Atlantis 
and  the  Orient.  Of  greater  interest  for  the  present  dis- 
cussion, however,  is  the  name  of  the  city  built  upon  the 
island.  This  is  Bensalem,  Son  of  Peace  or  Salvation.  The 
names  Village  of  Peace,  Caphar  Salama,  and  the  Hiero- 
solyma  in  the  Utopia  of  Andreae  seem  to  have  been  directly 
transferred  to  Bensalem  and  to  Nova  Solyma,  A  New 
Peace,  the  latter  being  the  Ideal  City  of  Samuel  Gott  which 
will  be  discussed  in  the  next  chapter. 

In  form  and  general  style  the  two  works  under  considera- 
tion are  the  same.  In  each  case  it  is  the  experience  of  an 
individual  as  the  latter  relates  it  to  his  hearers  or  readers, 
not  a  dialogue  as  was  the  case  in  the  ideal  states  of  both  More 
and  Campanella.  Smith  *  comments  favorably  upon  Bacon's 
beginning.  "  How  natural  an  opening !  No  introduction, 
no  account  of  persons  spoken  of,  merely,  ■  We  sailed  from 
Peru.' "  Bacon's  introduction  continues,  "  We  had  good 
winds  at  first.  But  then  the  winds  came  about  and  settled  to 
the  west.  Next,  strong  and  great  winds  came  from  the 
south.  Finding  ourselves  in  the  midst  of  the  greatest  wil- 
derness of  waters  in  the  world,  we  gave  ourselves  up  for  lost 
men  and  prepared  for  death."  Now  if  we  disregard  for  the 
time  the  allegorical  form  of  the  Christianopolis,  however 
effective  this  may  be,  we  have  almost  the  identical  words. 
**  I  set  sail  again  upon  the  sea.  I  left  the  port  with  many 
others  and  exposed  my  life  to  a  thousand  dangers.  For 
a  short  time  the  weather  favored  us;  then  adverse  winds 
drove  contrary  currents  against  us  and  we  despaired.  The 
sailors  did  their  best,  but  we  soon  saw  destruction  before 
our  eyes  and  stood  in  readiness  for  death."  2 

1New  Atlantis,  Introduction,  p.  23. 
2  Chap.  i. 


56  Christianopolis 

Then  follows  the  landing.  In  the  Christianopolis1  it  is 
a  wreck  and  a  violent  casting  ashore.  In  the  New  Atlantis 
a  voluntary  landing  in  boats.  But  in  both  cases  the  adven- 
turers are  kindly  taken  up  and  cared  for.  In  the  Chris- 
tianopolis 2  the  stranger  passes  three  distinct  examinations 
before  he  is  given  full  privileges  to  use  the  city.  In  the  New 
Atlantis  the  examination  and  the  questioning  on  the  ship 
are  begun  before  landing  is  permitted,  and  are  continued  on 
shore.  The  first  question,  "  Are  ye  Christians?  ",3  the  most 
important,  is  followed  by  an  oath,  giving  evidence  that  no 
blood  has  been  shed,  and  that  the  party  is  not  a  band  of 
pirates.  In  the  Christianopolis  the  first  examination  is 
likewise  a  caution  against  vagabonds  and  tramps.  A  further 
suggestion  of  the  same  is  expressed  in  the  address  given  to 
the  crew  in  the  strangers'  house  by  the  leader.4  After 
dwelling  upon  the  miracle  of  their  escape  and  rescue  he 
adds :  "  Yet  there  is  more.  For  they  have  by  commandment, 
though  in  form  of  courtesy,  cloistered  us  within  these  walls 
for  three  days.  Who  knoweth  whether  it  be  not  to  take 
some  taste  of  our  manners  and  conditions?  And  if  they 
find  them  bad,  to  banish  us  straightway;  if  good,  to  give 
us  further  time."  The  parallel  can  be  traced  throughout 
the  whole  story.  A  mere  detail  of  difference  lies  in  the 
fact  that  Andreae  divides  his  work  into  short  chapters,  but 
they  are  so  well  arranged  and  so  closely  connected  that  we 
get  the  idea  of  an  uninterrupted  relation  of  experiences  and 
a  description  of  impressions  as  the  visitor  passes  through 
the  city,  even  as  is  the  case  in  the  New  Atlantis.  In  the 
Christianopolis  the  division  is  merely  one  of  print. 

The  strangers'  house  and  the  fund  for  strangers  in  the 
New  Atlantis  is  but  an  elaboration  of  Andreae's  simpler 

1  Chaps,  i,  ii.  *  New  Atlantis,  p.  131. 

2  Chap.  iv.  4  New  Atlantis,  p.  134. 


Christianopolis  and  The  New  Atlantis         57 

method  of  showing  kindness  to  strangers  and  caring  for 
them  after  the  proof  of  their  worthiness  has  been  estab- 
lished. And  the  latter  fact  is  also  carefully  investigated  in  the 
New  Atlantis.  The  rather  lengthy  and  somewhat  unneces- 
sary description  of  the  rooms  in  which  the  strangers  are 
kept,  and  the  preparations  made  for  their  reception  and 
nursing,  are  very  naturally  suggested  by  the  fact  that  here 
a  whole  ship's  crew  is  to  be  accounted  for,  instead  of  but 
one  individual.  The  principle  of  humanity  and  charity,  how- 
ever, seems  to  be  brought  out  just  as  clearly  in  the  Chris- 
tianopolis in  a  less  boastful  manner,  though  Smith  *  sees  in 
Bacon's  detailed  account  poetic  means  to  greater  "  natural- 
ness "  in  the  description.  The  latter  part  of  the  New  At- 
lantis 2  is  taken  up  with  a  description  given  by  one  of  the 
Fathers  of  Salomon's  3  House  as  to  the  purposes  and  aims 
of  this  "  college."  At  the  close  of  this,  or  rather  in  the 
midst  of  it,  the  narrative  breaks  off,  and  it  remains  for  one 
to  guess  under  what  circumstances  the  visitors  left  the 
island  and  returned  home  to  tell  their  story.  But  the  fact 
that  they  were  by  especial  act  merely  permitted  to  stay 
longer  than  the  usual  time,  and  not  allowed  to  remain  per- 
manently as  a  whole  party,  together  with  the  farewell  state- 
ment of  the  father  of  Salomon's  House,  "  I  give  thee  leave 
to  publish  what  I  have  told  thee,  for  the  good  of  other 
nations  " — these  would  naturally  lead  to  a  conclusion  much 
like  that  of  the  Christianopolis.  This  will  suffice  for  a  com- 
parison of  the  narrative  form  of  the  two  works. 

1  Introduction,  p.  23,  of  his  New  Atlantis. 

3  Pp.  156  ff. 

3  Bacon  regularly  spells  the  word  as  it  appears  in  the  Vulgate  and 
in  Luther's  translation  of  the  Bible.  Though  the  name  is  similar 
to  that  of  Solamona,  the  lawgiver  of  Bensalem,  yet-  the  inhabitants 
are  convinced  that  he  named  the  place  in  honor  of  the  Hebrew  king 
(New  Atlantis,  p.  145). 

UNIVERSITY 


ft 


58  Christianopolis 

A  strong  point  of  similarity  is  found  in  the  religious 
conditions  in  the  two  places.  Bensalem,  like  Christianopolis, 
is  a  Christian  state.  A  history  of  the  island  gives  in  sub- 
stance the  following  mystical  account  of  the  introduction 
of  the  Christian  religion  into  the  place.1  Twenty  years  after 
the  ascension  of  Christ,  the  inhabitants  of  the  east  side  of 
the  island  saw  a  great  pillar  of  light  in  the  night.  Upon 
investigation  with  boats  it  was  found  that  the  pillar  was 
unapproachable,  until  one  of  those  present,  a  wise  man  of 
the  society  of  Salomon's  House,  recognizing  the  miracle, 
prayed  to  God  for  light,  and  thereupon  found  his  boat  free 
to  move  ahead.  The  column  disappeared  as  he  approached ; 
but  at  its  base  were  found  an  ark  containing  the  canonical 
books  of  the  Old  and  the  New  Testaments  and  a  message  to 
the  following  effect :  "  I,  Bartholomew,  a  servant  of  the 
Highest,  and  apostle  of  Jesus  Christ,  was  warned  by  an  angel 
that  appeared  to  me  in  a  vision  of  glory  that  I  should  com- 
mit this  ark  to  the  floods  of  the  sea.  Therefore  I  do  testify 
and  declare  unto  that  people  where  God  shall  ordain  this 
ark  to  come  to  land,  that  in  the  same  day  is  come  unto  them 
salvation  and  peace  and  good  will,  from  the  Father  and 
from  the  Lord  Jesus."  The  implication  of  the  message  is 
that  a  safe  place  was  to  be  found  where  God  might  establish 
His  religion,  and  have  it  bear  fruit  in  the  hearts  and  lives 
of  an  honest  and  wise  people.  Now  we  find  a  strikingly 
similar  idea  expressed  in  the  Christianopolis.  First 
"'.  .  .  the  church,  which  has  been  tossed  about  so  many 
thousand  years  on  the  world-sea." 2  Again,  "  When  the 
church  wandered  as  a  stranger  from  east  to  west  .  .  ." 3 
But  especially  in  answer  to  the  question  "  What  blessedness 
set  up  its  abode  here  ?  "  the  stranger  is  told,  "  When  the 

1  New  Atlantis,  p.  137.  a  Chap,  xxxvi. 

3  Chap.  lxix. 


Christianopolis  and  The  New  Atlantis         59 

whole  world  raged  against  the  good,  and  forced  them  to  de- 
part out  of  her  boundaries,  then  Religion,  an  exile,  taking 
along  her  most  faithful  friends,  after  crossing  the  sea  and 
searching  here  and  there,  finally  chose  this  land  where  she 
put  her  associates  ashore ;  and  later  she  built  a  city  which 
we  call  '  the  Christian  city/  and  desired  that  it  should  be  the 
abode  or  refuge,  if  you  like,  of  honesty  and  uprightness."  1 
Compare  with  this  also  Die  Christenburg,  which  was  com- 
posed in  161 5 :  "  In  the  world-sea  there  is  an  island,  much 
favored  of  God.  .  .  .  When  evil  took  possession  of  the  earth, 
religion  fled  hither." 2  Even  the  questions  which  bring 
out  these  explanations  are  strangely  alike.  It  is  the 
first  question  for  information  in  both  cases.  "  Who 
was  the  apostle  and  how  was  the  place  converted  to  the 
Christian  faith?  "  The  guide  in  the  New  Atlantis  answers : 
"  Ye  knit  my  heart  to  you  by  asking  this  question  in  the 
first  place ;  for  it  sheweth  that  ye  seek  first  the  kingdom  of 
heaven."  3  And  he  then,  like  the  guide  in  the  Christianopolis, 
proceeds  to  explain  the  manner  of  the  conversion  of  the 
island.  A  strange  and  unexpected  development  for  Bacon 
is  the  mystical,  mysterious  description  of  the  ark  contain- 
ing the  letter  and  Bible.  One  is  unconsciously  reminded  of 
the  secret  vault  described  in  the  Fama.4 

Innumerable  are  the  references  to  prayer  and  worship 
which  correspond  in  the  two  works:  thanks  to  God  for 
rescue  from  the  storm  and  safe  landing  among  a  Christian 
people;  oaths  in  the  name  of  God  and  Christ  as  pledge  for 
past  and  future  behavior.  There  is  no  mention  of  daily 
meals  and  church  attendance  in  the  New  Atlantis.  But  the 
prayers  at  the  Feast  of  the  Family,5  to  be  spoken  of  again, 

1  Chap.  iii.  2  Griineisen,  p.  254. 

8  New  Atlantis,  p.  137.    *  Fama,  p.  58  (Geheime  Wissenschaften). 
6  New  Atlantis,  p.  147. 


60  Christianopolis 

the  only  festivity  of  the  sort  described,  and  the  benedictions 
at  the  close,  are  all  suggestive  of  table  and  family  prayers, 
as  is  the  case  in  the  Christianopolis.  The  father  of  Salo- 
mon's House,  as  he  passes  through  the  city,  raises  his  hand 
and  silently  blesses  the  people.  He  begins  his  discourse 
about  the  college  with  the  words,  "  God  bless  thee,  my  son," 
and  closes  with  the  same  phrase.  So  also  the  officer  of  the 
strangers'  house  x  comes  "  as  a  priest  and  a  Christian  "  to 
bring  what  assistance  and  comfort  he  can  to  the  afflicted. 
And  the  leader  of  the  crew  says  in  his  address  to  his  com- 
rades, "  Let  us  look  to  God,  and  every  man  reform  his  own 
ways.  Besides  we  are  come  here  amongst  a  Christian  people, 
full  of  piety  and  humanity."  2  Again,  "  It  seemed  to  us  that 
we  had  before  us  a  picture  of  our  salvation  in  heaven ;  for  we 
that  were  a  while  since  in  the  jaws  of  death,  were  now 
brought  into  a  place  where  we  found  nothing  but  consola- 
tion." 3  In  like  manner  in  the  Christianopolis  the  stranger 
is  addressed :  "  How  fortunate  you  are,  because  after  so 
vengeful  a  storm  and  shipwreck,  you  have  happened  to  be 
landed  at  this  place."  4  The  religious,  the  Christian  ele- 
ment in  both  the  New  Atlantis  and  in  the  Christianopolis  is 
a  very  essential  part  of  the  whole. 
■£.  Socially  the  two  Utopias  are  closely  akin.  The  family 
'is  the  unit  of  society,  and  upon  it  is  built  the  whole  social 
fabric.  This  conception  is  very  far  developed  in  the  New 
Atlantis.  The  Feast  of  the  Family  is  instituted  and  cele- 
brated in  honor  of  him  whose  family  counts  at  least  thirty 
living  members.  On  an  appointed  day  the  head  of  the 
family,  having  previously  chosen  several  friends  to  assist  in 
the  celebration,  meets  with  the  members  of  his  family  ac- 
cording to  a  stated  ceremony.    The  occasion  is  made  use  of 

*  New  Atlantis,  p.  135.  8  New  Atlantis,  p.  136. 

9  New  Atlantis,  p.  134.  *  Chap.  ii. 


Christianopolis  and  The  New  Atlantis         6i 

to  settle  all  petty  disputes  between  members,  to  impress 
lessons  of  morality,  piety,  patriotism,  and  obedience;  and 
to  bring  all  into  close  association  with  each  other.  The 
ceremony,  rather  elaborate  and  impressive,  does  not  espe- 
cially concern  us  here.  The  important  features  are  these : 
the  feast  is  religious  in  character,  including  invocation, 
hymns,  prayer,  and  benediction.  It  bears  also  direct  rela- 
tion to  the  state;  for  the  expenses  are  supplied  from  the 
state  treasury,  and  the  head  of  the  family  hereafter  wears 
a  medal  presented  by  the  king.  Socially  it  emphasizes 
two  important  points:  first,  the  principle  of  family  unity. 
Toward  the  close  of  the  ceremony,  one  of  the  sons  is  chosen 
who  shall  henceforth  live  with  the  father  in  the  latter's 
house,  assist  him  in  the  affairs  of  his  household,  and  so  hold 
the  family  together  by  taking  the  father's  place  in  case  of 
his  death.  The  second  is  that  of  raising  up  a  large  family ; 
for  no  man  is  so  honored  throughout  the  state  as  such  a 
"  family-father."  He  is  granted  a  charter  containing  many 
privileges  and  exemptions;  and  the  medal  presented  by  the 

king  bears  the  inscription,  "  To ,  our  well  beloved  friend 

and  creditor,"  a  title  proper  only  in  this  case ;  "  for  they 
say  a  king  is  debtor  to  no  man,  but  for  the  propagation  of  his 
subjects."  1  In  this  feast  they  pray  to  Adam,  Noah,  and 
Abraham,  whereof  the  former  two  peopled  the  world,  and 
the  latter  was  the  father  of  the  faithful. 

Now,  just  these  features  are  made  emphatic  in  the 
Christianopolis.  Family  and  table  prayers  and  hymns  are 
the  daily  rule.  Contrary  to  conditions  in  all  earlier  Utopias, 
there  ar  t  no  common  tables,  except  for  pupils  in  the  board- 
ing schools;  but  the  family  meets  daily  around  its  private 
board.  The  government  deals  out  food  and  provisions  each 
week  to  families,2  a  family  consisting  of  father,  mother,  and 
1  New  Atlantis,  p.  149.  a  Chap.  xv. 


62  Christianopolis 

younger  children — the  older  sons  and  daughters  being  in 
boarding  school  or  at  college.  And  as  to  the  importance  of 
family  increase,  the  quotation  already  suggested  in  the 
preceding  chapter  will  suffice,  "  The  crown  of  woman  is 
motherhood."  1 
v/  The  second  question  asked  of  the  guide  in  the  New 
Atlantis  is  one  relating  to  marriage:  "  Because  propaga- 
tion of  families  proceedeth  from  nuptial  copulation,  what 
laws  have  you  concerning  marriage ;  and  do  you  keep  mar- 
riage well ;  and  are  you  tied  to  one  wife  ?  For  where  popu- 
lation is  so  much  affected,  such  as  with  you  it  seems  to  be, 
there  is  commonly  permission  of  plurality  of  wives."  2  The 
answer  to  this  question  is  given  with  a  considerable  amount 
of  pride,  and  shows  the  following  facts :  there  is  not  under 
heaven  so  chaste  a  nation  as  that  of  Bensalem,  so  free  from 
pollution  and  foulness.  It  is  the  virgin  of  the  world.  If  the 
spirit  of  fornication  be  represented  by  a  "  foul  and  ugly 
Ethiop  "  then  the  spirit  of  the  chastity  of  Bensalem  would 
appear  in  the  likeness  of  a  fair,  beautiful  cherubim.  There 
are  no  dissolute  women,  courtesans,  and  the  like.  These 
the  people  of  Bensalem  detest  and  they  are  surprised  that 
Europeans  countenance  and  permit  a  nuisance  that  is  so 
detrimental  to  the  lives  and  health  of  the  inhabitants.  Purity 
in  married  life  even  is  observed.  "  For  whosoever  is  un- 
chaste, cannot  reverence  himself.  And  the  reverence  of 
man's  self  is,  next  to  religion,  the  chiefest  bridle  of  all 
vices."  3  The  marriage  relation  is  the  most  sacred  in  life. 
Polygamy  is  not  practiced — that  would  be  out  of  harmony 
with  the  spirit  of  the  family.  Consent  of  parents  is  neces- 
sary for  legal  marriage. 

It  will  be  remembered  that  the  Christianopolis  expresses 

1  Chap.  xc.  *  New  Atlantis,  pp.  151  aid  152. 

*  New  Atlantis,  p.  153. 


ChristiAnopolis  and  The  New  Atlantis         63 

views  almost  identical  with  these.1  "  The  glory  of  a  con- 
quest over  the  passions  ..."  Purity  of  personal  life, 
in  the  single  as  in  the  married  state,  consent  of  parents  on 
the  part  of  the  contracting  parties,  permanency  and  serious- 
ness of  marriage — these  are  the  chief  points  in  both  cases. 
Only  in  one  respect  does  Bacon's  ideal  differ  from  that  of 
Andreae,  and  here  we  must  admit  (as  in  the  case  of  More 
and  Campanella)  that  the  latter  stands  infinitely  higher  in 
the  ethical  scale.  "  I  have  read,"  says  the  speaker  in  the  New 
Atlantis,  "  in  a  book  of  one  of  your  men  (evidently  More) 
of  a  feigned  commonwealth,  where  the  married  couples  are 
permitted,  before  they  contract,  to  see  one  another  naked. 
This  the  inhabitants  of  Bensalem  dislike,  for  they  think 
it  a  scorn  to  give  a  refusal  after  so  familiar  knowledge. 
But  because  of  many  hidden  defects  in  men's  and  women's 
bodies,  they  have  a  more  civil  way;  for  they  have  near 
every  town  a  couple  of  pools,  which  they  call  Adam's  and 
Eve's  pools,  where  it  is  permitted  to  one  of  the  friends  of 
the  man,  and  another  of  the  friends  of  the  woman,  to  see 
them  severally  bathe  naked."  2  This  was  for  Bacon  a  de- 
sirable mean,  or  a  compromise  between  the  strictly  "  eu- 
genic "  conceptions  of  More,  and  his  own  notions  of  pro- 
priety. 

A  few  other  minor  points  of  similarity  will  be  mentioned 
before  passing  to  the  chief  matter,  that  of  the  founding 
of  a  college. 

Both  governments  are  particular  about  health  regulations 
and  sanitary  conditions.  In  the  New  Atlantis  the  ship's 
crew  is  disinfected  (not  very  thoroughly,  it  is  true)  before 
landing.3  The  city  is  provided  with  baths  4  for  health  and 
cleanliness.     Christianopolis    has    not    only   baths    but    an 

1  Chap,  xviii.  "  New  Atlantis,  p.  132. 

2  New  Atlantis,  p.  154.  *  New  Atlantis^  p.  157. 


I 


64  Christianopolis 

elaborate  sewer  system  as  well ; *  and  the  authorities  are 
very  careful  lest  contagion  come  to  the  citizens  through 
guests.2 

Similar  expressions  occur  in  connection  with  the  rules  of 
hospitality  to  strangers.  At  his  first  meeting  with  the  in- 
habitants of  Christianopolis  the  shipwrecked  sailor  gives 
us  the  following  information :  "  He  led  me  to  the  city  where 
he  said  I  would  be  well  taken  up,  according  to  the  usual 
charitable  kindliness  shown  in  his  country  toward  unfortu- 
nate strangers.  I  could  answer  nothing  but  '  Thanks  and 
praise  to  God.'  " 3  In  the  New  Atlantis,  in  the  rehearsal 
of  the  past  history  of  the  state,  the  visitors  are  told :  "  For 
first  he  (the  king)  hath  preserved  all  points  of  humanity  in 
taking  order  and  making  provision  for  the  relief  of  strangers 
distressed,  whereof  you  have  tasted." — "  At  which,"  we  are 
told,  "  as  reason  was  we  all  arose  and  bowed."  4 

But  the  New  Atlantis  is  important  primarily  and  has 
become  famous  chiefly  because  of  the  picture  drawn  and 
the  description  given  of  a  "  college,"  a  group  of  learned 
and  capable  men  endowed,  and  working  together  toward  a 
common  end — the  attainment  of  knowledge  by  experiment, 
the  enriching  of  the  world's  store  of  information  by  the 
process  of  investigation  into  nature,  and  discoverir/g  in  her 
the  truths  and  principles  that  have  existed  from  all  time. 
Bacon  is  ordinarily  credited  with  having  originated  the  en- 
tire scheme  and  as  being  alone  responsible  for  the  founding 
of  such  colleges,  academies,  and  societies  in  England.  It  is 
not  alone  his  plan  of  a  college  that  has  been  so  much  praised, 
nor  yet  the  individual  experiments  or  lines  of  investigation 
that  he  suggests.  For  of  the  latter  some  have  proved  to  be 
visionary,  impracticable,  and  not  altogether  desirable;  and 
others  were  not  original,  but  taken  from  More,  Roger  Bacon, 

1  Chap.  xcv.  8  Chap.  iii. 

2  Chap,  xcvii.  *  New  Atlantis,  p.  144. 


Christianopolis  and  The  New  Atlantis         65 

and  other  earlier  investigators  in  England  and  elsewhere. 
It  is  rather  the  mere  suggestion  that  such  an  institution 
would  be  desirable  and  would  lead  to  good  results  which 
is  of  importance. 

As  in  the  case  of  the  other  Utopias  which  have  been  dis- 
cussed, and  perhaps  even  to  a  much  higher  degree,  this  one 
represents  the  author's  favorite  work.  There  can  be  no  doubt 
but  that  Bacon  considered  the  New  Atlantis,  as  far  as  com- 
pleted, one  of  his  most  important  productions,  as  embodying 
the  principles  which  he  had  developed  in  years  of  experi- 
ence. Yet  the  New  Atlantis,  Aside  from  being  a  fragment, 
is  not  a  complete  description  of  a  well-balanced  city  in  the 
same  sense  as  the  Christianopolis  is.  In  the  former,  certain 
features  not  always  essentials  are  given  very  great  impor- 
tance, as  for  instance  the  history  of  the  great  Atlantis,  while 
other  factors  more  necessary  for  an  ideal  state  are  entirely 
omitted.  Little  or  no  mention  is  made  of  education  of  the 
children  and  youth,  occupation  of  the  citizens,  and  matters 
of  daily  life.  This  difficulty  would  not  likely  have  been 
remedied  even  if  the  work  had  been  finished  according  to 
the  plans  of  the  author.  Rawley  tells  us  on  the  title  page, 
"  His  lordship  thought  also  in  the  present  fable  to  have  com- 
posed a  frame  of  laws,  of  the  best  state  or  mold  of  a  com- 
monwealth." *  And  it  seems  probable  that  the  code  of  laws 
would  have  completed  the  work.  This  fits  in  well  with 
Bacon's  own  life  and  interests.  The  account  of  his  life  in 
the  autobiographical  statement  already  quoted  2  shows  the 
two  objects  of  his  life,  benefit  to  humanity  by  founding  a 
new  system  of  experimental  philosophy,  and  by  a  study  of 
all  legal  conditions.   In  the  New  Atlantis,  if  completed,  the 

1  New  Atlantis,  p.  127,  p.  44  of  this  chapter. 

2  P.  42  of  this  chapter. 


66  Christianopolis 

second  object  would  have  been  fulfilled  in  the  code  of  laws, 
while  the  prominence  of  the  first  is  clear  from  the  esti- 
mation in  which  the  college  is  held,  and  the  purpose  which 
is  ascribed  to  it :  *  "  The  knowledge  of  our  foundation 
is  the  knowledge  of  causes  and  secret  motions  of  things, 
and  the  enlarging  of  the  bounds  of  human  empire,  to  the 
effecting  of  all  things  possible."  2  "  It  so  fell  out  that  there 
was  in  one  of  the  boats  one  of  the  wise  men  of  the  society 
of  Salomon's  House,  which  house  or  college  is  the  very 
eye  of  the  kingdom"  3  "  Ye  shall  understand  that  amongst 
the  excellent  acts  of  that  king,  one  above  all  hath  the  pre- 
eminence. It  was  the  erection  and  institution  of  an  order  or 
society  which  we  call  Salomon's  House,  the  noblest  founda- 
tion as  we  think  that  ever  was  upon  the  earth,  and  the 
lantern  of  this  kingdom.  It  is  dedicated  to  the  study  of 
the  works  and  creatures  of  God." 

This  object  of  the  college,  the  direction  in  which  in- 
vestigations are  to  be  made,  and  the  methods  by  which 
results  are  to  be  obtained  are  stated  more  in  detail  in 
succeeding  pages  of  the  New  Atlantis.  But  only  those  mat- 
ters which  have  become  practical  since  Bacon's  time  will  be 
considered  here. 

The  organization  of  Salomon's  House,*  the  College  of  Six 
Days'  Work,  is  not  complicated.  The  work  is  divided. 
Certain  members  of  the  staff,  so-called  fellows,  are  sent 
out  into  the  world  at  definite  intervals  of  time.  It  is 
their  duty  to  visit  the  countries  to  which  they  are  dele- 
gated, examine  the  conditions  that  exist,  note  the  improve- 
ments and  changes,  especially  in  the  "  sciences,  arts,  manu- 
factures, and  inventions,"  and  bring  back  books,  patterns, 
and  instruments  of  all  kinds.   They  are  well  provided  with 

1  New  Atlantis,  p.  137.  8  New  Atlantis,  p..  145. 

8  New  Atlantis,  p.  145.  *  New  Atlantis,  pp.  146-156. 


Christianopolis  and  The  New  Atlantis         67 

money,  so  that  everything  of  value  is  obtainable  by  them. 
Their  reports  and  purchases  are  examined  into  by  other 
members  of  the  college  at  home.  Of  these,  some  read 
the  books  and  test  the  value  of  experiments ;  some  try  new 
experiments  based  on  the  results  of  the  former;  some  col- 
lect and  tabulate  the  results,  and  so  forth.  The  material 
actually  dealt  with  covers  a  broad  field.  Observation  of 
wind,  weather,  and  heavenly  bodies;  analysis  of  soils  and 
their  use  in  forcing  the  growth  of  plants;  study  of  trees 
and  shrubs  for  their  own  improvement  and  the  utiliza- 
tion of  the  fruit;  study  of  the  habits  of  bees  and  silk- 
worms ;  preparation  of  drinks — wine,  ale,  and  so  forth,  also 
of  medicines  and  concoctions  for  the  restoration  of  health; 
dissecting  of  bodies  of  animals  with  a  view  toward  obtain- 
ing knowledge  of  the  human  body.  In  mechanics  there 
are  experiments  dealing  with  motions  in  air  and  water, 
forces  and  projectiles,  even  perpetual  motions.1  There  is 
the  study  of  sound,  light,  and  smell,  resulting  respectively  in 
new  scales,  colors,  and  odors.  For  the  performing  of  these 
investigations,  large  and  elaborate  rooms  have  been  fitted  up. 
Deep  caves  and  high  towers,  laboratories,  sound  houses, 
perfume  houses,  perspective  houses,  engine  houses,  and  so 
forth, — each  equipped  according  to  the  latest  models. 

Concerning  the  contribution  which  Andreae  made  in  this 
direction,  Guhrauer  says  the  following:  "  Here  then  (in  the 
Christianopolis)  principles  of  genuine  natural  science  based 
upon  observation  and  experiment,  founded  at  the  same 
time  by  Bacon,  are  applied  to  different  faculties.  And 
what  is  surprising,  we  see  the  plan  of  an  academy  or  col- 
lege of  natural  science,  and  the  sciences  and  arts  con- 
nected therewith,  with  collections  of  specimens,  gardens, 

1  This  was  a  favorite  attempt  among  all  experimenters.  Comenius 
devoted  considerable  time  to  the  matter. 


68  Christianopolis 

and  like  establishments  represented  in  clear  outlines  long 
before  the  famous  fragment  of  Bacon  of  Verulam,  which 
dressed  in  like  costume  pursues  like  purposes,  namely  the 
New  Atlantis,  was  published,  which  latter  is  usually  looked 
upon  as  the  first  impetus  for  the  founding  of  natural  science 
academies  and  colleges."  1 

Now  it  is  perfectly  true  that  Bacon  and  Andreae  were 
men  of  somewhat  similar  type  and  that  their  interests  fol- 
lowed similar  lines.  Both,  one  as  a  lawyer,  the  other  as 
a  preacher,  came  in  touch  with  humanity  and  civilization. 
Both  were  led  to  see  the  conditions  of  society  and,  being  of 
sympathetic  and  at  the  same  time  aggressive  temperament, 
desired  to  make  improvement.  Both  were  men  of  letters, 
university-trained,  insatiable  students,  and  alive  to  all  the 
ideas  that  were  being  promulgated.  Both,  though  born  and 
living  in  different  countries,  were  breathing  the  same  at- 
£,  mosphere  and  moving  in  the  same  realms  of  thought.  And 
O^it  is  especially  true  that  in  their  studies,  their  attention  had 
been  repeatedly  drawn  to  the  insurmountable  difficulties 
in  attaining  knowledge  through  the  means  thus  far  placed  at 
their  disposal.  Hence  one  might  well  see  how  they  would 
arrive  at  somewhat  similar  results,  though  working  quite 
independently  of  each  other.  But  the  very  striking  agree- 
ment between  the  plans  and  outlines,  even  in  some  of  the 
details  of  the  institutions  which  they  advocated,  makes  one 
wonder  whether  the  facts  do  not  justify  the  assumption  of 
more  than  a  coincidence.  In  comparison  with  the  views 
of  Bacon  regarding  his  college  as  quoted  earlier,2  there  is 
the  following  from  Andreae. 

Speaking  of  the  location  of  the  college :  "  It  is  time  that 
we  go  into  the  very  innermost  part  of  the  city,  which  is  as 

1  Quoted  in  Gussmann's  article,  p.  467. 

2  Pp.  65,  66  of  this  chapter. 


Christianopolis  and  The  New  Atlantis         69 

it  were  the  soul  of  the  city,  and  imparts  to  the  latter,  life  and 
inspiration."  *  Bacon  calls  his  college  the  "  eye  "  and  the 
"  lantern  "  of  Bensalem.  Again,  "  Never  have  I  seen  the  like 
— so  much  human  perfection  united  in  one  place."  2  And  as 
for  the  directions  in  which  advanced  education  branches  out, 
things  actually  done  and  experiments  carried  out,  very  much 
in  the  New  Atlantis  has  its  counterpart  in  the  Christianopo- 
lis. Andreae's  chapter  on  astronomy  3  outlines  the  study  of 
the  heavenly  bodies,  their  sizes  and  distances,  courses  of 
planets,  and  eclipses.  Agriculture  and  cattle  raising 4  are  not 
only  practiced  but  made  a  systematic  study.  The  department 
is  presided  over  by  a  man  "  exceptionally  well  versed  in  the 
science  of  agriculture,  pasturing,  and  cattle  breeding."  The 
use  of  fertilizer  is  well  understood  and  the  times  when  it 
may  be  best  applied  to  the  cultivated  fields.  In  addition  to 
the  garden  plot  behind  every  dwelling  house,5  which  serves 
to  beautify  and  decorate  the  lot,  as  well  as  to  promote  the 
health  of  those  who  take  care  of  it,  there  are  gardens  6  in 
connection  with  the  college  containing  "  over  a  thousand 
varieties  of  plants,  as  might  be  called  a  living  botany  text." 
Some  of  these  are  for  decorative  purposes  only,  others  are  to 
be  used  as  food,  while  still  others  are  carried  to  the  drug 
shops  to  be  prepared  as  medicines.  The  New  Atlantis  says 
of  the  plants  and  herbs,  "  Many  of  them  we  so  order  as  they 
become  of  medicinal  use,"  7  and  "  We  have  dispensatories 
and  medicine  shops,  wherein  you  may  easily  think,  if  we 
have  such  variety  of  plants  and  living  creatures  more  than 
you  have  in  Europe,  the  simples,  drugs,  and  ingredients  of 
medicines  must  likewise  be  in  so  much  greater  variety."8 

1  Chap.  xxvi.  B  Chap,  xxiii. 

3  Chap.  xxvi.  6  Chap.  xciv. 

*  Chap,  lxvii.  7  New  Atlantis,  p.  158. 

4  Chap.  viii.  8  New  Atlantis,  p.  160. 


jo  Christianopolis 

To  return  to  the  Christianopolis,  the  gardens  are  well  or- 
dered, each  class  of  plants  having  its  own  proper  place.  And 
it  is  especially  plain  that  these  plots  are  all  for  experimental 
purposes ;  for  large  gardens  are  without  the  city  walls  where 
food  materials  are  raised  in  proper  amounts  to  supply  the 
town.  In  the  college  gardens  also  are  found  birds  and 
bees  "  which  are  tended  with  great  care."  x  The  practice  of 
dissection  is  pursued  and  the  principles  of  anatomy  studied 
in  an  especially  equipped  apartment.2  As  in  the  New  At- 
lantis the  bodies  of  animals  are  made  the  subjects,  and  the 
information  thus  obtained  is  used  to  increase  the  knowledge 
of  anatomy,  "  there  being  nothing  in  the  world  as  wonder- 
ful as  the  workshop  of  the  human  body,  which  they  call  a 
miniature  of  the  universe."  It  is  stated :  "  They  have  a 
place  especially  dedicated  to  the  dissection  of  animals.  No 
one  could  find  fault  with  this  practice  of  finding  the  seat  of 
bodily  ailments  and  striving  to  assist  nature,  except  such 
a  one  as,  along  with  barbarians,  thinks  it  unnecessary  to 
know  one's  self.  There  are  even  among  persons  who  con- 
sider themselves  scholars,  some  who  know  nothing  about 
where  they  live,  breathe,  digest,  or  discharge,  except  that  it 
is  somewhere  within  their  skins.  But  the  teachers  of  Chris- 
tianopolis show  the  youth  the  operations  of  life  from 
the  organs  of  animals ;  and  sometimes  they  dissect  a  human 
body,  though  this  is  rare."  3 

The  mechanics  are  given  their  proper  attention,  as  are 
also  the  crafts.  Laboratories,  physical  and  chemical,  serve 
as  workshops  for  trying  out  newly  invented  instruments. 
Minerals  and  metals  are  worked.  "  In  the  eastern  quarter 
of  the  city  are  the  seven  shops  fitted  out  for  melting,  forg- 
ing, casting,  and  molding  of  metals.  .  .  .  Here,  if  any- 
where, is  seen  the  examination  of  nature,  since  whatever  the 

1  Chap.  xciv.  a  Chap.  xlvi.  *  Chap.  xlvi. 


Christianopolis  and  The  New  Atlantis         71 

earth  contains  in  its  bowels  is  brought  under  the  influence 
of  the  laws  and  instruments  of  art;  the  men  are  not  im- 
pelled to  their  work  without  knowledge,  like  beasts,  but 
have  been  long  ago  inspired  by  careful  knowledge  (cognitio) 
of  the  things  of  natural  science,  and  thence  take  their  delight 
in  the  bowels  of  nature.  Unless  you  listen  to  the  reasons 
and  look  into  the  anatomy  of  the  macrocosmos,  they  think 
they  have  told  and  taught  you  nothing.  Unless  you  deter- 
mine by  experiments,  and  make  corrections  with  better  in- 
struments for  the  improvement  of  the  arts  and  scienqes,  you 
are  of  no  value.  Take  my  word  for  it,  if  sophistry  should 
wish  to  be  considered  here,  it  would  be  a  mockery ;  to  such 
an  extent  do  they  prefer  activity  (re's)  over  words.  For 
here  one  can  greet  true  and  genuine  chemistry,  and  can 
listen  to  her  freely  and  diligently.  ...  In  a  word,  here 
natural  science  (physica)  is  active."  l 

As  one  more  important  similarity,  the  conception  of  the 
obtainment  of  knowledge  by  inspiration,  the  dawning  of 
"  light "  must  be  mentioned.  The  Christianopolis  is  full  of 
references  to  it,  sometimes  used  purely  in  a  religious  sense 
and  again  with  reference  to  an  inner  light,  the  flashes  of 
genius.  A  few  instances  may  be  cited :  in  the  introduction, 
"  For  the  return  of  light."  2  "  That  God  permitted  dark- 
ness to  fall  upon  the  minds  of  the  godless."  3  "  The  light  of 
new  religion  dawned  within  us  again." 4  "  The  deceiver 
cannot  withstand  those  who  have  a  higher  light  within."  5 
"  They  recognize  their  mistake,  or  the  lack  of  light  in  their 
souls."  6  "  They  try  to  remind  themselves  of  the  eternal 
light."  7  "  We  believe  in  an  everlasting  life  in  which  we  will 
possess  perfect  light,  contentment,  quiet,  wisdom,  and  joy."  8 

1  Chap.  xi.  5  P.  5. 

7  P.  2.  •  P.  10. 

'  P.  3-  7  Chap.  xxv. 

4  P.  4-  8  Chap,  xxviii. 


J2  Christianopolis 

"  Those  who  know  not  what  they  want,  and  so,  blind  guides, 
who  pride  themselves  with  having  much  light,  draw  others 
into  the  abyss  who  are  still  blinder  than  they."  r  "  To  pro- 
mote the  light  of  truth."  2  "  They  will  never  repent  that 
they  have  come  from  darkness  into  light."  3 

From  the  New  Atlantis  three  instances  only  will  be  cited, 
but  these  are  important.  The  one  object  in  sending  men  out 
from  the  college  and  having  them  visit  foreign  lands,  is 
knowledge.  "  Thus  we  maintain  a  trade,  not  for  gold, 
silver  or  jewels,  nor  for  silks,  nor  for  spices,  nor  for  any 
other  commodity  of  matter;  but  only  for  God's  first  crea- 
tion, which  was  light,  to  have  light,  I  say,  of  the  growth  of 
all  parts  of  the  world."  4  The  twelve  men  who  go  out  into 
the  world  are  called  "  merchants  of  light  " ;  and  "  Then  after 
diverse  meetings  and  consults  of  our  whole  number,  to 
consider  the  former  labors  and  collections,  we  have  three 
men  that  take  care  out  of  them  to  direct  new  experiments 
of  a  higher  light,  more  penetrating  into  nature  than  the 
former.    These  we  call  '  lamps.'  "  5 

It  is  not  necessary  to  rely  solely  upon  the  Christianopolis 
in  support  of  this  opinion.  An  even  more  striking  simi- 
larity between  the  ideas  of  Bacon  and  Andreae  is  to  be 
found  in  the  Fama,  which  was  written  nine  years  earlier, 
and  in  several  intermediate  works  where  the  same  plan  is 
found.  The  "  Fraternitas "  is  a  body  of  men  banded  to- 
gether for  the  very  same  purpose  as  that  suggested  in  the 
New  Atlantis — "  to  institute  a  general  reformation  "  6  and 
"  a  general  reformation  divini  et  humani"  7  "  to  discover 
the  mysteries  of  nature  " 8  and  "  to  study  men  all  over  the 
earth."  9    This  brotherhood,  beginning  with  only  four  mem- 


1  Chap,  xviii. 

4  New  Atlantis,  p.  147. 

7  P.  30. 

2  Chap.  xxix. 

"  New  Atlantis,  p.  164. 

8  P.  4. 

3  Chap,  xxxiv. 

9  Pp.  3,  12. 

9  P.  1. 

bers,  la 


Christianopolis  and  The  New  Atlantis         73 


)ers,  later  increased  its  membership  to  include  eight,  "  all 
free  men  through  whom  a  volume  of  knowledge  might  be 
collected  of  all  that  man  could  hope  for."  x  The  college  is 
called  that  of  the  Holy  Spirit.  Its  members  travel  abroad 
and  learn  what  they  can  in  foreign  countries,  but  return 
upon  a  set  date  each  year  to  the  college  to  report,  or  give  a 
satisfactory  reason  if  unable  to  come.2  These  are  the  essen- 
tials of  the  Fama,  and,  it  would  appear,  also  the  elements 
of  Bacon's  College  of  Six  Days. 

A  few  matters  of  importance  might  be  spoken  of  in  which 
the  Christianopolis  and  the  New  Atlantis  seem  to  differ  con- 
siderably, or  which  are  looked  upon  from  a  different  point 
of  view  by  the  two  writers.  The  idea  of  freedom,  so  oft.  iJr 
recurring  and  so  much  emphasized  in  the  Christianopolis, 
does  not  play  so  important  a  part  in  the  New  Atlantis. 
Even  the  political  conception  of  the  state  is  not  quite  so 
democratic  as  might  have  been  expected.  The  plan  of  gov- 
ernment in  the  latter  is  monarchical  and  rather  centralized. 
This  is  not  surprising  in  view  of  the  fact  that  Bacon 
had  been  and  was  on  the  closest  terms  of  friendship  withv 
the  King  of  England  and  might  expect  assistance  or  hin- 
drance according  as  his  works  met  with  the  latter's  ap- 
proval or  disapproval.  Nor  were  the  Stuarts,  with  their 
ideas  of  divine  right,  a  type  to  be  pleased  with  the  picture 
of  an  ideal  state  in  which  freedom  and  democracy  were  too 
prominent.3 

In  the  foregoing  pages  an  effort  has  been  made  to  point 

1  P.  13.  2  Pp.  15  f. 

8  In  the  New  Atlantis  (pp.  154,  155)  we  have  a  lengthy  description 
of  the  history,  early  prominence,  and  decay  of  the  civilization  of 
America,  the  large  Atlantis.  This  is  a  matter  which,  naturally 
wanting  in  the  Christianopolis,  can  be  easily  accounted  for  from  the 
close  relations  existing  between  America  and  England  in  Bacon's 
time.  The  description  of  the  clothes  and  costumes  worn  on  state 
occasions  corresponds  well  with  the  elaborateness  and  gaudy  colors 


74  Christianopolis 

out  that,  contrary  to  the  opinion  of  most  commentators  on 
Bacon,  his  was  not  the  first  Utopia  which  definitely  outlined 
an  ideal  state  built  upon  the  basis  of  modern  philosophy ;  and 
that  his  college  of  scientific  research  based  upon  an  experi- 
mental method  of  reasoning  was  preceded  several  years  by 
another,  just  as  carefully  outlined  and  completely  detailed  as 
his  own;  that  the  elements  of  the  college  were  present  in  the 
Fama,  which  was  published  a  decade  before  the  New  Atlantis 
was  composed,  and  was  circulated  as  early  as  1610.1  More- 
over, it  is  not  at  all  impossible  both  from  his  close  associa- 
tion with  continental  scholars  and  from  the  intimate  and 
international  character  of  the  learning  of  the  time  that 
Bacon  knew  these  very  works  either  directly  or  indirectly. 
A  careful  comparison  of  the  two  Utopias  definitely  eliminates 
any  suggestion  of  mere  coincidence  and  makes  the  mental 
kinship  of  Bacon  and  Andreae  almost  indubitable. 

of  dress  in  the  16th  and  17th  centuries  at  the  English  court.  The 
Christianopolis  is  simpler  in  this  respect,  and  on  like  occasions 
when  great  and  good  men  are  to  be  described,  speaks  of  the  face 
and  bearing  rather  than  of  the  dress.  On  the  other  hand,  Andreae's 
interest  in  music  and  art,  the  fact  that  he  was  himself  musical  and 
a  critic  of  art,  explain  the  prominence  given  in  his  Utopia  to 
these  features.  Such  evidences  of  the  personality  and  environment 
of  the  two  authors  are  noticeable  in  other  parts  of  their  ideal 
states,  which  need  not  be  mentioned. 

1  A  Latin  translation  of  the  Fama  appeared  as  early  as  1614,  and 
it  is  quite  probable  that  through  this  version  Bacon  became  ac- 
quainted with  Andreae's  ideas. 


CHAPTER  IV 

THE  CHRISTIANOPOHS  AND  NOVA  SOLYMA 

The  immediate  effect  of  the  Christianopolis  in  Germany 
was  not  so  great  as  might  have  been  expected;  it  did  not 
become  the  pattern  for  other  works  of  a  similar  nature,  nor 
was  its  publication  received  with  startling  enthusiasm.  This 
will  not  seem  so  strange,  however,  when  we  remember  that 
Andreae  was  as  yet  not  very  well  known  as  a  writer  and 
had  only  local  reputation  as  a  man  of  ability  and  knowl- 
edge of  social  and  religious  conditions.  His  chief  works 
previous  to  this  time  had  been  published  anonymously  and  he 
himself  stood  decidedly  in  the  background.  An  additional 
explanation  for  the  fact  that  the  Christianopolis  met  with 
seemingly  little  success,  will  be  found  in  the  horrors  of  the 
Thirty  Years'  War,  with  its  wholesale  slaughter  of  citi- 
zens, destruction  of  property,  devastation  of  whole  sections 
of  countries,  and  dissipation  of  the  vital  strength  of  the 
German  states.  Such  conditions  were  not  conducive  to  the 
composing  of  "  ideal  states,"  nor  encouraging  even  to  the 
studying  of  works  that  were  calculated  to  reform  church, 
state,  and  school  system.  Germany  had  first  to  recover 
sufficiently  from  the  effects  of  the  war  to  be  able  to  plan 
calmly  for  future  improvement.  Thus  we  find  that  while  the 
production  of  More,  a  man  of  national  fame,  had  been  en- 
thusiastically received  by  his  own  countrymen,  read,  re- 
edited,  and  even  committed  to  memory,1  Andreae's  Chris- 
1  Morley :  Ideal  Commonwealths,  Introduction,  p.  7. 
75 


j6  Christianopolis 

tianopolis,  the  work  of  a  private  citizen,  pastor,  and  teacher 
in  a  small  community,  was  covered  up  and  all  but  lost  and 
forgotten. 

In  England  social  and  political  conditions  were  not  in 
the  same  state  of  actual  turmoil  either  at  the  time  when 
the  Christianopolis  was  published  or  during  the  decades 
immediately  following.  While  the  country  was  politically 
unsettled  and  almost  on  the  verge  of  civil  rupture,  it  was 
not  actually  being  devastated  by  war.  On  the  contrary,  the 
national  mind  was  occupied  with  just  such  problems  of  edu- 
cational and  social  improvement.  The  elements  of  reform 
took  root  sufficiently  to  survive  the  shock  of  civil  war  when 
it  did  come.  It  will  become  evident  that  Andreae's  ideas  on 
education  and  science,  as  contained  in  the  Christianopolis, 
were  carried  over  to  England  by  some  of  his  friends  and 
admirers  at  home;  and  that  the  atmosphere  there  proved 
more  conducive  than  in  Germany  to  their  further  develop- 
ment and  ultimate  practical  application.  It  is  a  remarkable 
fact  that  seventeenth-century  England  produced  a  number 
of  Utopias.  Whether  this  is  due  to  an  exceptional  inclina- 
tion of  the  English  mind  toward  the  Utopia,  or  whether  it  is 
to  be  explained  by  the  state  of  religious  agitation  of  this 
period  and  widely  spread  chiliastic  hopes  of  the  religious 
sects,  it  is  difficult  to  decide. 

Among  the  half-dozen  Utopias,  then,  that  were  produced 
on  English  soil,  one  in  particular  has  an  especial  claim 
upon  our  consideration — first,  because  it  shows  some  new 
features  in  the  development  of  Utopias  as  yet  little  no- 
ticed by  those  who  have  concerned  themselves  with  this 
subject;  and  secondly,  because  it  bears  a  close  relation  to 
the  work  which  forms  the  center  of  the  present  dis- 
cussion. 

Nova  Solyma  appeared  anonymously  in   1648.     It  was  ) 


A 


The  Christianopolis  and  Nova  Solyma  yj 

written  in  Latin,  consisted  of  six  books,  and  bore  on  the 
title  page  only  the  words : 

Novae  Solymae  Libri  Sex. 
Londoni  Typis  Joannis  Legati  MDCXLVIII 

The  following  year  a  second  edition  was  issued  in  which  the 
title  was  supplemented  by  the  words  "  Sive  Institutio  Chris- 
tiani,"  followed  by  a  heading  for  each  of  the  six  books.  It 
is  also  noted  that  the  work  was  printed  for  Thomas  Under- 
bill, among  whose  books  it  is  catalogued  in  the  British  Mu- 
seum. No  further  notice  seems  to  have  been  taken  of  Nova 
Solyma.  At  least  we  find  no  reference  to  it  in  the  literature 
of  the  period.  In  1902,  however,  the  entire  work  appeared, 
translated  into  English,  accompanied  by  a  long  introduction 
and  with  elaborate  notes.  The  editor  of  this  publication  was 
the  Reverend  Walter  Begley.  In  his  commentaries  Mr. 
Begley  makes  a  very  thorough  comparison  of  Nova  Solyma 
with  the  various  works  of  John  Milton,  and  cites  innumer- 
able detailed  examples  of  construction,  style,  vocabulary, 
phraseology  and  thought,  to  prove  that  Milton  was  the  au- 
thor of  this  work.  Begley  divides  his  argument  into  a 
series  of  proofs — proofs  from  music,  poetry,  pedagogy,  and 
so  forth,  and  finally  proof  by  elimination.  Then  in  his  con- 
clusion he  states :  "  The  authorship  of  this  romance  must 
clearly  be  confined  to  a  very  small  class  of  men.  Neither 
Shakespeare  nor  Bacon  could  by  any  possibility  have  pro- 
duced such  a  book  as  this  even  if  the  date  allowed  the  sup- 
position. No  one  but  a  first-rate  Latinist  could  have  writ- 
ten our  romance.  .  .  .  As  a  matter  of  fact  the  book  could 
not  have  been  written  by  any  then-living  Englishman  except 
such  men  as  Alexander  Ross,  Phineas  Fletcher,  Dr.  Duport, 
Thomas  May,  Thomas  Farnaby,  Andrew  Marvell,  Cleve- 
land, Cowley,  Crashaw,  and  men  of  that  stamp  of  erudition. 


78  Christianopolis 

Now  let  any  scholar  try  this  list  of  names  severally,  by  the 
contents  of  Nova  Solyma — by  its  tone,  its  sentiment,  its 
opinions,  its  sublimities  both  in  prose  and  verse,  its  main- 
tained seriousness,  its  religious  principles,  and  its  inde- 
pendent theories, — then  I  think  these  names  will  disappear 
from  the  list  of  probable  candidates,  and  they  will  be 
weeded  out  one  by  one  till  all  are  gone."  Milton,  there- 
fore, he  concludes,  must  be  the  author  of  the  book. 

Quite  by  accident  it  has  become  known  that,  while  Milton 
may  have  influenced  the  work  to  some  degree,  the  real  au- 
thor was  quite  another  person — a  man  of  whom  Begley 
probably  never  heard.  Stephen  K.  Jones  *  states  that  while 
collating  Baxter's  Holy  Commonwealth  he  happened  to 
notice  among  the  books  printed  for  Thomas  Underhill,  a  list 
of  three,  whose  author  was  Samuel  Gott.  The  first  one  of 
these  was  the  Nova  Solyma. 

Samuel  Gott  is  a  man  almost  entirely  unknown  to-day, 
and  mentioned  in  none  of  the  encyclopedias  or  histories  of 
literature.  He  was  born  in  1613.  His  father,  also  Samuel 
Gott,  was  a  dealer  in  iron,  and  seems  to  have  been  a  man 
of  some  means,  for  in  1640  his  name  is  mentioned  among 
those  merchants  from  whom  the  king  hoped  to  borrow 
money.  The  younger  Gott  completed  the  Merchants' 
Tailors'  School  and  continued  his  education  at  St.  Cath- 
erine's College,  Cambridge.  Here  he  took  the  bachelor's 
degree  in  1632.  The  following  year  he  became  a  member 
of  the  Society  of  Gray's  Inn  and  in  1640  was  admitted  to 
the  bar.  There  is  no  evidence  that  he  ever  practiced  law. 
After  his  father's  death  in  1642,  he  married,  retired  to  a 
country  estate,  and  lived  privately  until  shortly  before  the 
time  of  the  return  of  the  Stuarts.  After  a  few  years'  resi- 
dence in  London,  during  which  time  he  was  elected  an 
*  The  Library,  July,  191 0,  p.  225. 


The  Christianopolis  and  Nova  Solyma  79 

"  Ancient,"  he  again  withdrew  to  his  home  at  Battle,  where 
in  all  probability  he  stayed  until  his  death,  which  occurred 
in  1671. 

Begley  in  his  argument  for  Milton's  authorship  of  Nova 
Solyma  speaks x  of  the  prominent  part  which  was  being 
played  at  this  time  in  England  by  four  men,  all  close 
friends  and  associates  of  Milton.  These  men,  John  Dury, 
Samuel  Hartlib,  Theodore  Haacke,  and  William  Petty,  will 
be  considered  more  closely  in  the  following  chapter. 
They  were  all  vitally  interested  in  the  general  subject 
of  education;  they  were  the  ones  who  kept  agitating 
the  subject  of  the  founding  of  a  society  for  the  study  of 
the  natural  sciences.  It  was  Hartlib  to  whom  Milton  ad- 
dressed his  Tractate  on  Education  in  1644.  It  was  Hart- 
lib who  became  more  and  more  interested  in  the  idea  of 
a  "  reformation  work  "  and  in  1647  presented  to  the  High 
Court  of  Parliament  certain  considerations  on  reformed  edu- 
cation and  the  redressing  of  public  evils  for  the  advance- 
ment of  God's  "  Universal  Kingdom  "  and  the  general  com- 
munion of  His  saints.  These  are  phrases  that  occur  in 
Nova  Solyma  2  and  are,  as  Begley  points  out,  favorite  ex- 
pressions with  Hartlib  and  Dury  in  their  doctrine  of  unity 
in  churches.  In  1649,  the  year  after  the  first  issue  of  Nova 
Solyma,  Hartlib  edited  a  work  by  Dury,  in  which  the  latter 
begins  by  saying:  "We  (referring  to  his  group  of  investi- 
gators) are  upon  the  design  of  a  public  reformation; 
herein  everybody  is  one  way  or  another,  if  not  engaged  yet 
concerned,  some  more,  some  less,  some  in  private,  some  in 
a  public  way."  3  Now,  as  has  been  stated,  Gott  took  his 
degree  from  Cambridge  in  1632.  This  was  also  the  year  in 
which  John  Milton  completed  his  course  at  the  same  institu- 

1  Begley,  op.  cit,  I,  pp.  311  ff.  a  I,  p.  86. 

8  Nova  Solyma,  I,  p.  313. 


80  Christianopolis 

tion.  There  can  hardly  be  any  doubt  that  Gott  was  ac- 
quainted and  closely  associated  during  the  succeeding  years 
with  the  same  group  of  men  as  was  Milton,  especially  since 
he  was  constantly  at  work  on  the  same  problems,  as  his 
authorship  of  Nova  Solyma  proves,  which  were  occupying 
their  minds.  But  these  very  men  were  the  warmest  ad- 
mirers of  Comenius,  the  friend  and  co-worker  of  Andreae, 
and  even  corresponded  with  Andreae  himself.1  Hence  all 
the  arguments  brought  out  by  Begley  (and  they  are  many) 
to  prove  that  Milton  must  have  written  Nova  Solyma,  be- 
cause he  knew  Hartlib,  Dury,  and  the  others  well,  and 
because  so  many  of  the  ideas  contained  in  the  work  are 
clearly  theirs — this  argument  and  testimony  have  now 
double  effect  in  proving  the  connection  between  Nova 
Solyma  and  Andreae,  since  Gott,  through  these  men,  had 
direct  relations  to  Andreae  and  his  group. 

The  Utopia  now  to  be  considered  shows  a  number  of  dif- 
ferences from  all  those  that  have  preceded.  It  is  not  a 
brief  summary  of  laws,  education,  religion,  and  customs — a 
description  of  conditions  in  an  ideal  city,  with  the  evident 
and  one  purpose  of  making  these  known.  But  in  Nova 
Solyma  we  have  a  long  romance,  with  various  characters 
and  incidents — love,  rivalry,  robbery,  bloodshed,  pageants, 
and  feasts,  with  scenes  shifting  to  different  countries,  even 
continents — all  interwoven  and  combined  in  a  novel  of 
somewhat  modern  type.  Yet  it  is  didactic  throughout,  and 
built  up  on  a  system  of  education — a  moral  and  a  religious 
code  which  are  always  discernible.  That  Gott  meant  to 
teach  certain  truths,  and  merely  clothed  them  in  the  dress 
of  romance  to  make  the  whole  easy  and  interesting  reading, 
is  plain  from  the  titles  of  the  six  books  which  are  given 
on  the  first  page  of  the  second  (1649)  issue.    For  the  au- 

1 M.  C.  G.,  II,  p.  236. 


: 


The  Christianopolis  and  Nova  Solyma  8i 

thor,  the  important  facts  are  summed  up:  i)  Boys.  2)  The  J 
creation  of  the  world.  3)  Youth.  4)  Sin.  5)  The  age  of  / 
the  adult.  6)  The  redemption  of  man.  And  in  fact  these  » 
single  words  contain  the  kernel  of  the  respective  books. 

Two  young  men,  students  at  Cambridge,  have  heard  of  h 
the  famous  republic  in  the  East,  and  being  filled  with  a  J 
desire  to  learn  of  the  place  first-hand,  they  set  out  without 
the  consent  of  their  parents  and  arrive  at  Nova  Solyma 
after  having  on  the  way  taken  into  their  services  a  young 
man  who  proves  to  be  the  son  of  the  chief  ruler  of  the  city, 
and  the  hero  of  the  story.  It  might  be  noted  here  that 
Nova  Solyma  is  evidently  on  the  site  of  the  biblical  Jeru- 
salem. This  statement  is  not  made  definitely,  but  several 
references  would  strongly  imply  it.  The  young  Cambridge 
students1  (and  later  their  father  also),2  on  leaving  Dover, 
take  ship  for  Joppa.  In  the  second  instance,  the  journey  is 
made  from  Joppa  to  Nova  Solyma  on  horses,  and  requires  a 
considerable  part  of  one  day.  Now  as  Joppa  is  the  nearest 
seaport  to  Jerusalem  and  as  the  distance  is  thirty  or  thirty- 
five  miles,  the  locations  of  Jerusalem  and  Nova  Solyma 
might  well  be  the  same.  The  description  of  the  place  cor- 
responds with  that  of  Jerusalem,  Nova  Solyma  being  built  on 
a  hill  (possibly  on  hills).3  The  walls  "stand  four  square" 
and  there  are  twelve  gates  named  after  the  twelve  tribes,  as 
in  the  biblical  account.4  It  is  stated  that  "  not  a  vestige  of 
the  old  Solyma  remains,  but  its  glories  are  renewed  on  a 
larger  scale."  5  Furthermore,  the  return  of  the  Jews  after 
their  conversion  was  to  be  to  the  city  of  Jerusalem,  and  this 
was  the  indication  of  the  Millennium.6 

To  continue  the  narrative,   these  young  men  are  hos- 

1 1,  p.  98.  *  Ezekiel  xlviii,  31,  and  Revelation  xxi,  12. 

8 II,  p.  181.  "  Cf.  Luke  xix,  44. 

8 1,  P-  78.  8  Jeremiah  xxxi,  8  ff. 


82  Christianopolis 

pitably  taken  up  and  taught  the  principles  by  which  the 
inhabitants  of  Nova  Solyma  govern  their  lives.  The  visi- 
tors make  many  mistakes  and  at  such  times  are  kindly  cor- 
rected by  their  host.  In  the  course  of  their  stay  they  visit 
the  schools  and  are  given  information  as  to  the  system  of 
education — elementary  and  advanced — by  which  the  youth 
is  trained.  They  also  attend  festivities  and  celebrations, 
witness  death-bed  scenes  and  funerals,  and  become  ac- 
quainted with  a  representative  number  of  persons  in  the 
city.  A  love  affair,  whose  beginning  dates  from  the  first 
day  they  spend  in  Nova  Solyma,  continues  throughout  the 
story,  and  culminates  in  the  marriage  of  the  two  young 
men  to  the  daughters  of  their  friend. and  host — the  chief 
ruler. 

This  is  in  very  brief  the  romance — occupying  in  time  ex- 
actly one  year,  the  annual  pageant  following  immediately 
upon  the  general  election  being  used  to  introduce  as  well  as 
to  conclude  the  story.  The  events  themselves,  by  no  means 
uninterestingly  told,  are  interspersed,  sometimes  even  inter- 
rupted, by  lectures,  religious  teachings,  moral  discourses, 
recitations  of  poetry,  by  hymns  and  songs.  Individuals  tell 
the  outward  events  of  their  lives,  as  well  as  their  inner  ex- 
periences. It  is  thus  that  the  reader  becomes  acquainted 
with  the  history  of  the  state,  and  those  facts  and  principles 
which  the  author  wishes  to  make  known — the  proper  rela- 
tion which  should  exist  between  man  and  man,  the  object  of 
education,  and  the  relation  of  the  individual  to  the  state — the 
extreme  importance  of  a  clean,  religious  life.  It  will  be  the 
purpose  of  this  chapter  to  summarize  the  teachings  of  Nova 
Solyma,  and  compare  them  in  essentials  with  those  of 
the  Christianopolis,  with  which  they  have  so  much  in  com- 
mon, and  upon  which  they  seem  to  be  based. 

It  might  well  be  supposed  that  Gott,  living  in  the  same 


. 


The  Christianopolis  and  Nova  Solyma  83 


untry  with  Francis  Bacon,  whose  New  Atlantis  had  been 
published  some  twenty  years  earlier  and  had  been  wel- 
comed with  such  great  enthusiasm  at  home  and  in  other 
countries,  would  model  his  novel  upon  the  Utopia  of  his 
already  famous  fellow-countryman.  And  it  is  not  the  pur- 
pose here  to  deny  that  Bacon's  ideal  state  did  have  its  in- 
fluence upon,  and  help  to  furnish  material  and  ideas  for 
Gott.  There  are  numerous  traces  of  such  an  influence  in 
the  form  and  in  the  content  of  Nova  Solyma.  But  in  the 
main,  Gott's  object  was  an  entirely  different  one  from  that 
of  Bacon,  and  in  this  main  object  Gott  has  followed  quite 
a  different  model.  The  most  important  points  in  Gott's 
mind  were  neither  law  (to  which  Bacon  intended  to  devote 
the  second  half  of  his  work,  had  he  been  able  to  complete 
it)  nor  yet  scientific  discovery  and  invention  as  such,  to 
which,  however,  he  does  pay  some  attention  as  an  element 
in  his  chief  general  scheme.  Gott's  highest  aim  is  the*\ 
plan  of  a  system  of  education,  beginning  with  children,  and  j 
continuing  through  life,  resulting  in  a  broad,  full,  and  j 
complete  development  for  the  individual,  in  the  field  and 
the  directions  for  which  he  is  best  adapted  by  natural 
talents;  and  thus  furnishing  capable  and  energetic  citizens 
for  the  community,  able  and  willing  to  discharge  their 
proper  obligations  to  neighbor,  state,  and  God.  While  it 
is  true  that  no  specific  statement  is  made  regarding  the  edu- 
cation of  girls,  the  implication  is  very  strong  that  they  are 
not  neglected.  For  the  two  sisters  of  the  hero  are  well- 
bred,  well-developed,  physically  and  mentally,  and  entirely 
fit  to  associate  with  the  men  of  the  family  and  their  guests. 
Furthermore,  the  two  boys  of  the  family  are,  until  their 
tenth  year,  under  the  partial  charge  and  tutorage  of  a 
matron,1  whose  experience  is  thought  beneficial  to  their 
*J,  pp.  109-128. 


84  Christianopolis 

early  years.  In  the  pages  just  referred  to,  she  tells  the 
boys  a  long  story — a  fairy  tale — to  impress  upon  them  les- 
sons of  right  and  wrong,  and  to  instruct  how  to  distinguish 
between  them  "  by  the  critical  faculty."  It  is  hardly  likely 
that  boys,  the  importance  of  the  education  of  whose  early 
years  is  mentioned  several  times,  would  be  left  in  the  care 
of  ignorant  and  untrained  individuals.  One  cannot  agree 
entirely,  then,  with  Begley's  statement1  when  he  says, 
that  throughout  the  whole  work,  as  also  in  preceding  writ- 
ings of  the  sort,  "girls  are  entirely  ignored,"  even  though 
the  reference  to  their  education  is  only  by  implication. 

Gott's  system  of  education  begins  with  the  children.  The 
two  sons  of  the  chief  man  in  the  city  are  taken  as  examples, 
because  the  visitors  are  staying  at  the  home  of  the  latter, 
while  in  the  city,  and  naturally  come  into  contact  with  the 
members  of  his  family  circle.  These  boys  are  respectively 
nine  and  ten  years  of  age.  They  have  been  in  the  care 
of  women  as  well  as  men,  that  they  might  get  advantages  of 
the  kindness  of  the  one  and  the  firmness  of  the  other  sex. 
"  As  soon  as  children  can  stand  on  their  feet  and  begin  to 
walk,  they  are  taught  to  do  so,  gracefully  and  firmly " 
..."  after  that  we  practice  running.  .  .  .  Dancing, 
swimming,  archery  and  such  like  pursuits  receive  atten- 
tion." 2  .  .  .  "  And  thus  we  do  not,  like  the  Europeans, 
regard  culture  as  consisting  mainly  in  the  accomplish- 
ments and  training  of  the  mind,  and  take  hardly  any 
account  of  the  body;  nor  yet  like  the  barbarians  do  we 
dispense  with  all  mental  training  and  book  learning  because 
we  share  their  high  opinion  of  a  strong  and  enduring 
frame.  We  follow  the  glorious  examples  of  the  Greeks  and 
Romans  and  pay  our  regard  to  both  mind  and  body." 3 
"  Our  highest  endeavor  is  to  kindle  into  flame  the  spark 

1 1,  p.  94 ;  note.  2 1,  p.  ox  *  l*  P-  91- 


The  Christianopolis  and  Nova  Solyma  85 


of  genius  that  may  be  latent  in  each;  for  we  cannot  hope 
that  those  who  only  follow  the  trite  and  vulgar  pursuits 
of  the  mob,  can  ever  be  so  fired  with  enthusiasm  as  to 
dare,  I  will  not  say  to  do,  any  truly  great  and  noble  act. 
Meanwhile  we  season  their  minds  with  the  salt  of  sober- 
ness and  self-restraint,  lest  by  want  of  it  they  should  fall  into 
the  splendid  sins  of  the  pagan  world."  x 

Grammar  and  mathematics  are  taught  early,  as  these 
sciences  have  close  connection  with  daily  life;  and  they 
are  taught  as  much  as  may  be  objectively.  They  also 
"  attach  importance  to  the  proper  exercise  of  faith  and 
imagination."  2  Impurity  and  dishonesty  are  rooted  out,  or 
rather  prevented  by  anticipation.  So  the  children  are 
brought  up  to  worship  God  and  love  their  country,  reverence 
parents  and  elders,  and  treat  each  other  with  considera- 
tion. And  an  effort  is  made  that  this  form  of  education 
be  made  available  to  as  many  children  as  possible.  "  Our 
plan  is  to  have  prudent  men  of  experience  who  can  be 
questioned  and  consulted — who  are,  so  to  speak,  inspec- 
tors and  directors  of  education.  And  besides  these  we 
have  public  discourses  held  frequently  in  all  parts  of  the 
land,  not  only  of  a  religious  nature,  but  on  ethics,  the 
family  life,  and  such  topics.  And  so  you  see  our  educa- 
tion gives  an  entrance  to  the  family  circle;  and  although 
it  cannot  be  successful  everywhere,  still  if  anyone  is  gifted 
with  abilities  out  of  the  common,  it  looks  after  him  and 
looks  after  his  career.  No  one  with  natural  endowments 
of  a  higher  order  is  allowed  to  remain  unnoticed  and 
neglected  from  the  obscurity  of  his  birth,  as  is  so  often 
the  case  elsewhere.  Nor  are  the  less  gifted  despised  on 
that  account  and  reckoned  unworthy  of  such  educational 
care.    Indeed  we  use  especial  endeavors  in  their  case  that 

1 1,  P-  93-  3 1,  p.  94. 


86  Christianopolis 

they  may  be  able  at  least  to  rise  to  the  full  height  of 
their  capacity."1 

Thus  far  the  matter  has  been  one  of  the  preliminary  edu- 
cation at  home.  The  second  stage  in  the  education  of  the 
youth  is  the  entrance  into  the  public  academy.2  The  reader 
is  introduced  to  this,  by  accompanying  the  older  brother  and 
his  two  visiting  friends  as  they  take  the  ten-year-old  boy  to 
enter  the  institution.  After  some  mutual  greetings  and  in- 
troductory remarks,  the  head  tutor  at  the  request  of  the 
visitors,  outlines  their  method  and  courses.  He  begins, 
"  The  founders  of  our  republic,  in  their  zealous  inquiry 
how  best  to  establish  it  on  a  sound  basis,  put  the  educa- 
tion of  the  rising  generation  in  the  very  forefront  of  all 
means  to  that  end.  They  held  the  opinion  that  good  laws, 
an  effective  army,  and  all  the  other  defenses  of  a  state, 
were  of  comparatively  no  avail  if  obedience  and  benevolence 
and  the  other  virtues  which  tend  to  the  well-being  of  man- 
kind were  not  early  planted  in  the  minds  of  the  young.  .  .  . 
Therefore  they  spared  neither  skill  nor  labor  nor  expense 
in  properly  preparing  the  ground  at  this  critical  period  of 
youth.  Especially  did  they  bestow  every  care  on  this  great 
public  school,  or  academy,  intended  for  the  flower  of  the 
age,  and  to  be  an  example  for  all  other  teaching  institu- 
tions in  the  land."  3  "  The  first  and  chief  care  is  to  induce 
the  religious  habit  of  mind,  the  next  to  inculcate  the  ethical 
duties,  and  the  last  care  (which  others  make  their  first) 
is  a  liberal  education,  both  literary  and  scientific.  Our  re- 
ligious training  is  mainly  directed  to  the  feelings  of  a 
spiritual  character."  4 

When  a  boy  enters  the  school,  the  tutors  spend  as  much 
time  with  him  as  possible  to  learn  his  personality — the  faults 

1 1,  p.  96.  8 1,  P-  235. 

a  I,  p.  129.  *  I,  p.  239,  pp.  93,  94  of  this  chapter. 


The  Christianopolis  and  Nova  Solyma  87 


and  the  vices,  the  accomplishments  and  the  virtues,  as  also 
the  preferences  in  subjects.  By  a  psychological  process  of 
directing  the  energies,  the  evil  tendencies  can  be  and  are 
diverted  into  different  channels,  without  retarding  develop- 
ment and  growth.  Each  pupil  is  considered  separately  and 
treated  peculiarly  according  to  his  own  special  needs.  He  is 
trained  for  that  position  and  occupation  in  life  which  will 
best  suit  him,  at  which  he  will  be  able  to  make  greatest 
success  and  be  most  contented,  and  which  will  therefore 
make  him  fit  to  render  the  highest  possible  services  to  the 
community  in  which  he  is  to  live. 

In  order  that  one  may  know  the  essentials  of  statecraft 
and  government,  and  the  duties  toward  the  same,  it  is  neces- 
sary to  have  studied  the  history  of  the  peoples  of  past 
times.  And  that  this  may  be  done  most  successfully,  it 
should  be  in  the  language  of  the  peoples  themselves.  Hence 
general  instruction  is  given  *  in  Greek,  Latin,  and  Hebrew, 
the  last  named  being  of  course  in  this  city  the  native 
tongue,  All  are  used  in  daily  conversation,  sometimes  the 
one  and  then  the  other;  for  only  thus  can  the  real  soul  of 
the  language  be  mastered.  Furthermore,  the  foreign  con- 
temporary languages  are  taught,  especially  those  of  the 
countries  with  which  Nova  Solyma  comes  into  commercial 
contact.  They  are  not  satisfied  with  a  mere  makeshift 
knowledge ;  but  exact  pronunciation,  use  of  idioms,  and  the 
I  genius  of  the  tongue  "  2  are  carefully  sought  after.  Thus 
they  not  only  can  carry  on  all  correspondence  and  conver- 
sation with  their  trade  countries,  but  are  not  "  subject  to 
ridicule  nor  exposed  to  loss  of  dignity  " 3  when  using  the 
foreign  tongue ;  in  reading  the  works  of  an  author  it  is  not 
the  exact  translation  of  a  word  that  counts,  but  "  the 
1 1,  pp.  245,  246.  a  I,  p.  246.  *  I,  p.  246. 


88  Christianopolis 

*  genius '  of  the  work  is  revealed  and  the  book,  so  to  speak, 
becomes  alive — not  a  mere  dead  letter."  x 

Specialization  takes  place  in  the  education  of  each  indi- 
vidual when  he  becomes  ready  for  it;  and  such  specializa- 
tion is  in  the  direction  in  which  the  greatest  talent,  interest, 
and  ability  have  been  shown.  In  the  school  of  letters  and 
art,2  prizes  are  offered  for  proficiency  in  style  of  writing, 
rhetoric  (by  which  are  to  be  understood  oratory  and 
debate),  poetry,  drama,  and  the  novel.  "Rhetoric  within 
the  bounds  of  prudent  restraints  is  a  most  powerful 
weapon,  and  can  be  turned  to  the  highest  use."  3  This  is  the 
opening  sentence  of  a  long  eulogy  upon  rhetoric  in  which 
the  tutor  mentions  its  many  practical  applications.  The 
artificial  flourishes  of  the  haranguer  are  scorned,  as  well  as 
bombast  and  "  logical  puzzles  "  in  writing.  Poetry  is  one 
of  the  highest  forms  of  literature,  and  it  is  taught  to  all 
students.  For  though  only  few  become  expert,  yet  the 
training  in  it  gives  a  touch  of  refinement  which  is  not  to  be 
attained  in  any  other  way.4  The  poetry  of  Nova  Solyma 
is  entirely  of  a  religious  nature,  and  excellent  examples  of 
adaptations  of  the  psalms,  as  well  as  original  themes,  epic 
and  dramatic,  are  to  be  found  in  the  records  of  the  school. 
In  his  discussion  of  the  novel,  the  author  permits  to  be  seen 
his  objections  to  the  cheap  love-stories  that  at  the  time 
were  being  circulated — to  a  considerable  extent  imported 
from  Spain  or  built  upon  the  picaresque  model.  The  ideal 
of  the  novel  in  Nova  Solyma  is  that  of  a  book  (the  name 
of  book  and  author  being  concealed)  whose  argument  is  the 

1  I,  P-  247. 

2  I,  p.  250. 
3 1,  P-  253. 

4  Poetry  plays  the  same  part  in  Gott's  system  of  education  that 
painting  does  in  Andreae's  (cf.  p.  36,  above,  and  Christianopolis, 
chap,  xlviii). 


The  Christianopolis  and  Nova  Solyma  89    ® 

history  of  a  life  that  is  free,  that  has  received  a  liberal 
education  and  has  been  well  and  religiously  brought  up. 
The  story  keeps  within  the  limits  of  human  possibility, 
and  deals  as  a  rule  with  those  in  the  middle  ranks  of  life 
"  who  are  the  best  and  certainly  not  the  least  numerous." 
It  is,  then,  a  biographical,  realistic  production  in  the 
"  Burger "  life  that  Gott  would  recommend.  There  are 
certain  pupils  who,  after  reasonable  effort,  show  that  they 
are  not  adapted  to  a  literary  career.  These  are  trained 
to  some  craft,  or  find  useful  employment  in  farming. 

The  beginning  of  all  education  is  nature.  This  is  true  $ 
whether  the  matter  in  hand  be  a  subject  like  public  speak- 
ing (where,  as  has  already  been  seen,  naturalness  is  the 
first  requirement)  or  whether  it  be  in  the  line  of  scientific 
research.  "  Human  ingenuity  produces  certain  extras,  but 
from  no  other  source  than  nature  do  they  come.  For 
what,  I  pray,  can  a  cook  or  a  physician  or  a  chemist  pro- 
duce except  the  preparation  or  the  distillation  of  natural 
products?  Nay  more,  the  most  peculiar  and  admirable 
results  of  art,  if  we  thoroughly  look  into  them,  we  shall 
find  to  be  commonplace  and  inconsiderable ;  for  indeed,  the 
very  best  of  them,  have  been  discovered  rather  than  in- 
vented." x  "  And  religion  too  has  its  original  foundation 
in  the  very  bosom  of  nature."  2 

In  answer  to  the  question  "  Do  you  then  wish  us  all  to 
become  philosophers  and  adepts  in  the  chemistry  of  na- 
ture?" the  tutor  informs  his  visitor,  "Yes  I  do,  if  you  are 
such  adepts  as  to  be  able  to  extract  the  meaning  of  the 
divine  goodness,  and  such  philosophers  as  to  look  at  com- 
mon things  with  no  common  views.  Philosophers  have 
been  wont  to  let  their  studies  end  in  the  desire  for  knowl- 
edge and  fame  only,  and  have  not  used  them  as  they  ought, 

1 1,  p.  165.  a  I,  p.  225. 


90  Christianopolis 

to  God's  praise  and  glory.  Now  the  special  advantage  of 
natural  science  is  to  rise  from  nature  to  nature's  God,  trac- 
ing His  footsteps  everywhere  therein."  x  And  nature  fur- 
nishes a  spectacle  worthy  of  the  deeper  consideration  of  the 
inward  eye. 

The  physical  development  of  the  boys  at  academy  or 
college  is  not  neglected.  There  is  a  gymnasium,  in  and  near 
which  all  kinds  of  "  exercises  and  games  are  practiced — 
running,  leaping,  games  of  ball  and  the  quoit,  swimming  in 
the  baths,  riding,  drilling,  marching,"  2  and  so  on ;  in  these 
the  students  are  not  only  encouraged,  but  obliged  to  take 
part.  At  all  such  regular  athletic  sports  masters  are  present 
to  assist  and  coach,  as  well  as  to  check  any  improper  be- 
havior ;  "  for  nowhere  is  a  boy's  natural  disposition  more 
clearly  discovered  than  when  in  excited  play."3 

As  advanced  work  for  students  4  who  have  already  ob- 
tained their  degree  in  arts,  two  lecture  halls  are  provided 
— the  one  in  which  lectures  are  heard  in  philosophy  and 
civil  prudence,  the  other  which  is  fitted  up  and  equipped 
for  theology,  medicine,  and  jurisprudence.  Only  the  very 
best  professors  and  lecturers  are  engaged,  and  at  the  high- 
est salaries,  to  superintend  the  work  here;  and  students 
are  given  more  liberty  than  in  their  previous  years.  A 
word  should  be  said  here  also  concerning  the  type  of  teach- 
ers employed  in  all  the  grades  of  the  schools,  and  the 
standing  of  such  men.  The  following  description  is  given 
by  the  visitors  who  are  being  conducted  through  the  school 
by  the  head  master :  "  The  tutor  was  well  advanced  in 
years,  of  grave  and  commanding  appearance;  but  his  kind 
eyes,  pleasant  voice,  and  sweet  expression  all  pointed  to  the 
best  of  dispositions.    The  inhabitants  of  Nova  Solyma  do  not 

1 1,  p.  171.  '  I,  p.  304. 

a  I,  p.  304.  4  n>  P-  7. 


The  Christianopolis  and  Nova  Solyma  91 

hold  schoolmasters  in  contempt,  as  so  many  other  nations 
do,  nor  do  they  class  them  simply  as  superior  servants,  who 
have  to  see  chiefly  that  the  children  are  kept  safe  and  do 
not  get  into  mischief.  On  the  contrary,  they  are  classed 
with  the  chief  magistrates  of  the  nation ;  and  especially  are 
those  schoolmasters  held  in  honor  who  have  charge  of  the 
young  and  untrained,  for  they  are  invested  with  the  Order 
of  the  Sun,  appropriately  enough  too;  for  the  sun  is  the 
dispeller  of  all  darkness,  and  renders  possible  the  active 
duties  of  life."1 

Closely   identified   with   the   educational   system,   is   the 
religious  training ;  and  hand  in  hand  with  the  latter  goes  the 
use  of  music.     Nova  Solyma 2  is  a  city  of  christianized  I  1* 
Jews.     After  a  long,  wandering,  and  unsettled  life,  caused/ 
by  "  that  most  awful  deed  of  crime  committed  by  the  fore- 1 
fathers,"  the  chosen  people  again  find  themselves  under  one 
government.     For  a  "  sudden  flash  of  divine  light "   re- 
moved the  "  stubborn  mental  darkness  "  that  had  existed. 
And  it  is  now  fifty  years  since  the  nation  has  been  restored 
to  prosperity  and  contentment.    Here  appears  the  chiliastic 
character  of  the  Utopia.  I 

The  highest  ideal  in  life  is  the  religious  ideal.  "  Even 
as  knowledge  is  the  servant  of  morality,  so  both  are  true 
servants  of  religion."  3  One  of  the  chief  themes  of  the  story 
is  the  enlightenment  and  complete  conversion  of  the  two 
young  men  who  have  sought  out  the  republic  from  a  desire 
to  know  its  inner  life.  Apollos,  Joseph,  and  Jacob — the 
three  chief  religious  teachers  mentioned — take  every  occa- 
sion to  turn  the  thoughts  of  the  young  men  to  a  realization 
of  the  importance  of  the  future  life.  Two  death-bed  scenes 
are  used  for  this  purpose  also.  Here  are  shown  the  agony 
of  a  sinful  soul  near  the  moment  of  its  departure  from  the 

M,  p.  234.  "I,  p.  88.  •  I,  p.  306. 


92  Christianopolis 

earth ; 1  and  the  contentment  and  peacefulness  of  one  at  the 
time  of  death  whose  life  has  been  an  attempt  to  coincide 
with  the  Divine  Will.2 

"  Inner  light,"  "  inner  feeling,"  and  "  revelation "  are 
expressions  often  used.  "  Flashes  of  light,"  3  "  Excess  of 
heavenly  light,"  4  "  Dark  places  made  plain  as  it  were  by  the 
light  of  heaven,"  5  "  true  renewed  life  of  the  soul,  and  a 
lively  exercise  and  warm  experience  of  faith,"  6  "  that  inner 
life  of  the  soul,"  7  "  the  fierce  light  of  all  sciences,"  8  "  the 
sweetness  and  light  of  the  intellectual  life,"  9  "  We  believe 
every  good  gift  cometh  from  the  same  source  of  divine 
light," 10  "  Tis  true,  I  see  sometimes  a  slight  ray  of 
omnipotent  grace  flitting  across  the  darkness  of  my  night, 
with  frequent  flashes  as  from  some  tiny  crevice,"  n  "  The 
light  of  divine  favor  seemed  to  beam  on  his  soul,"  12  "  The 
only  authority  in  all  cases  is  divine  truth,"  13  "  like  rays  of 
heavenly  light  breaking  through  their  former  gloom," 14 
"  Clear  light  of  heaven  into  my  poor  dark  soul,"  15  "  And 
each  glorified  saint  shall  give  forth,  as  doth  a  lantern,  its 
own  inner  light,"  16  are  a  few  of  the  very  frequent  refer- 
ences to  the  subject. 

There  are  long  discourses,  lectures,  and  private  talks  on 
religious  and  philosophical  subjects — the  origin  of  the 
world,17  origin  of  evil  in  the  world,18  discourse  on  the  sab- 
bath,19 prayer,20  conception  of  God.21  And  all  point  to  one 
conclusion:  The  true  religion  is  that  of  Jesus  Christ;  real 
happiness  consists  in  adapting  of  the  will  to  that  of  God. 

1 II,  p.  180.  8 1,  p.  227.  "  II,  p.  217. 

a  II,  p.  67.  9 1,  p.  238.  "  II,  pp.  219  and  220. 

•  I,  p.  88.  10 1,  p.  245.  "  I,  P-  178,  and  II,  p.  9. 

4 1,  p.  195.  "  II,  p.  168.  18  II,  p.  26. 

8 1,  p.  222.  "  II,  p.  196.  19  II,  p.  190. 

6 1,  p.  223.  M  II,  p.  196.  20 II,  P-  193. 

T  I,  p.  225.  M  II,  p.  207.  21 II,  p.  149. 


The  Christianopolis  and  Nova  Solyma  93 

A  pure,  active,  and  unselfish  life  is  the  outward  evidence  of 
Christianity  within. 

"The  people  of  Nova  Solyma  take  great  delight  in  the 
art  of  music."  *  "  It  has  indeed  a  subtle  influence,  yet  so 
elevating  and  vehement  that  it  seems  to  throw  an  enchant- 
ment on  the  mind,  nor  has  God  failed  to  include  this  natural 
and  suitable  instrument  among  the  adjuncts  of  worship. 
.  .  .  The  human  voice  is  the  fittest  instrument  wherewith 
to  praise  God."  2  In  Nova  Solyma  the  singing  of  psalms 
stands  next  to  prayer  in  religious  devotion. 

The  educational  system,  the  religious  views,  and  the 
proper  use  of  music  have  now  been  outlined  as  they  exist 
in  Nova  Solyma.  A  comparison  of  these  with  the  views 
held  by  the  inhabitants  of  Christianopolis  will  show  like- 
nesses that  cannot  fail  to  point  to  a  knowledge  on  the 
part  of  Gott  of  the  "  Christian  state  "  of  Andreae.  Though 
involving  some  slight  repetition  of  the  material  of  a  preced- 
ing chapter,  it  will  be  necessary  to  cite  a  few  references  from 
the  Christianopolis.  Where  a  subject  has  been  discussed 
in  previous  chapters,  a  page  reference  merely  will  be  given. 

The  most  striking  similarity  is  found  in  the  very  kernel 
of  the  educational  systems  of  the  two  Utopias.  In  the 
Nova  Solyma  the  essence  of  the  system  is  twice  mentioned, 
once  in  detail 3  and  once  in  substance.4  The  Christianopolis 
gives  the  same  thought  exactly,  and  almost  the  identical 
words  and  phraseology.5  "  The  most  important  duty  is  to 
reverence  God  with  a  pure  and  worshipful  soul;  next,  to 
cultivate  pious  and  unsullied  morals,  and  finally  to  train  the 
mind."    In  both  instances  there  is  added  in  parentheses  as 

1 1,  p.  103. 

3  n,  P.  195- 

8  I,  p.  239,  and  p.  86  of  this  chapter. 

4  I,  p.  88,  and  p.  91  of  this  chapter. 
6  Chap.  liv. 


94  Christianopolis 

an  afterthought :  "  This  order  is  regularly  inverted  in  the 
world."  It  would  not  be  surprising  that  these  two  men, 
religious  in  their  make-up,  should  put  religion  first  in  im- 
portance in  their  Utopias ;  nor  need  it  be  startling  even,  that 
the  other  two  items  should  follow  in  the  same  order.  But 
inasmuch  as  in  both  Utopias  this  particular  matter  is  taken 
as  the  basis  for  all  the  rest,  the  prominence  given  to  the 
statements  and  the  exact  similarity  of  the  means  of  expres- 
sion cease  to  appear  as  a  mere  coincidence. 

Up  to  the  age  of  six  in  the  Christianopolis,  ten  in  the 
Nova  Solyma,  children  are  educated  at  home.  At  this 
period  they  are  given  over  by  their  parents  to  the  public 
boarding  school,  but  with  earnest  prayer.1  So  also  the 
Christianopolis:  "  Youth  the  most  valuable  treasure  of  the 
republic,"  2  and  "  Not  without  fervent  prayer."  3  And  in 
Nova  Solyma:  "  Youth  the  most  important  item  in  the 
state."  4 

As  in  Nova  Solyma  5  so  in  Christianopolis,  the  instruc- 
tors are  men  of  the  highest  talent  and  ability,  and  the 
description  tallies  remarkably.  In  the  latter,  instructors  are 
of  "  mature  years,  virtuous,  upright,  industrious ;  "  they  de- 
velop the  pupils,  are  held  in  high  esteem,  and  are  capable 
in  their  departments.6  Here  as  there,  the  pupils  are  kept 
under  close  observation  and  taught  as  individuals. 

In  the  study  of  languages,  the  same  principles  and  pur- 
poses exactly  are  mentioned.  In  the  Christianopolis,1  as 
has  already  been  seen  in  Nova  Solyma,8,  the  classics  and  the 

1  Nova  Solyma,  I,  p.  239 ;  p.  86  of  this  chapter. 

2  Chap,  lxxix. 
8  Chap.  liii. 

4  t  P-  235 ;  p.  86  of  this  chapter. 

5 1,  p.  234 ;  pp.  90,  91  of  this  chapter. 

6  Chaps.  Hi,  liii,  and  liv. 

7  Chap.  lvii. 

8 1,  pp.  245  f. ;  p.  87  of  this  chapter. 


The  Christianopolis  and  Nova  Solyma  95 

modern  languages  are  taught — the  former,  to  prepare  men 
to  understand  ancient  civilization,  the  latter  that  inter- 
course with  other  states  may  be  facilitated.  They  also 
learn  the  languages  rapidly;  and  are  surprised  that  Euro- 
peans waste  years  in  acquiring  one  language.  And  here 
again,  the  essence  and  concrete  meaning  of  the  language  is 
considered  more  important  than  the  abstract  grammar. 

Rhetoric  1  is  emphasized — but  not  the  unnatural  applica- 
tion of  it.  "  Without  the  natural  gift  (natura)  the  accom- 
plishment is  tasteless,  and  shows  rather  something  forced, 
than  ingenious."  Poetry  and  music  are  in  Christianopolis, 
as  in  Nova  Solyma,  auxiliary  forces  to  religion.  "  Choral 
singing,  and  singing  and  chanting  of  psalms  play  an  im- 
portant part  in  private  as  in  public  worship."  With  them 2 
music  is  no  small  part  of  the  worship.  "  They  praise  God 
especially  with  words  (that  is,  singing),  then  also  with 
harps  .  .  .  and  all  kinds  of  instruments."  3 

In  both  cities  the  colleges  of  theology,  medicine,  and 
law  4  are  located  closely  together  and  are  so  treated.  They 
are  for  the  advanced  students.  Students  in  the  Chris- 
tianopolis have  courses  in  physical  training 5  as  in  Nova 
Solyma.  The  same  forms  of  exercise  are  employed,  and 
under  strict  superintendency.6 

The  similarities  in  religious  matters  as  such,  the  sacra- 
ments, baptism  and  the  Lord's  Supper,7  prayer,  worship 
forms,  and  so  forth,  have  been  sufficiently  discussed  and 

1  Chap,  lvi ;  cf .  also  p.  32,  above. 
3  Chap,  lxxxv. 

3  Cf.  Nova  Solyma,  II,  p.  195 ;  p.  93  of  this  chapter. 
*  Christianopolis,  chaps,  lxxvii,  lxxviii,  and  lxxix;  Nova  Solyma, 
II,  P.  7.    , 
"  Christianopolis,  chap.  liv. 

6  Nova  Solyma,  I,  p.  304;  p.  84  of  this  chapter. 

7  Christianopolis,  chap,  lxxxvi;  Nova  Solyma,  II,  p.  198;  pp.  91,  92 
of  this  chapter. 


96  Christianopolis 

require  no  further  comparisons.  Politics,  society,  family  re- 
lations, and  so  forth,  are  wonderfully  alike  in  both  states. 
The  governments  are  democratic,  built  up  on  principles  of 
liberty ;  and  the  note  of  freedom  is  loudly  sounded  through- 
out. So  in  Nova  Solyma,  "  If  any  humanly  authorized 
power  denies  this  principle  (that  is,  of  liberty  and  re- 
ligion), it  is  the  people's  duty  to  resist  and  death  itself 
is  to  be  chosen  in  preference  to  such  an  unjust  and  mon- 
strous tyranny."  x  "  Liberty  of  judgment  is  conceded  to 
us,  and  recommended." 2  "  We  have  indeed  liberty  of 
will."  3  In  the  Christianopolis  "  Christian  freedom,  there- 
fore, cannot  tolerate  even  restrictions,  much  less  threats."  4 
Yet  this  feeling  of  freedom  does  not  in  any  way  lean 
toward  license,  is  not  at  all  anarchistic.  It  is  the  inner 
freedom  that  regulates  the  individual  will,  and  makes 
it  voluntarily  obedient  to  a  just,  higher  authority.  Hence 
also  patriotism  is  strongly  developed.  Of  this  there  are 
numerous  suggestions.  In  Nova  Solyma  "  That  he  must 
needs  relieve  his  mind  in  a  joyous  song  of  home  and 
fatherland." 5  Again,  "  The  affairs  of  the  state  should 
have  a  special  call  upon  us."  6  M  We  are  joined  in  family 
and  state  by  the  closest  ties."  And  in  the  Christianopolis 
"  Those  who  have  deserved  well  of  their  native  country 
have  here  an  enviable  reputation."  7 

The  home  life  in  Nova  Solyma  follows  the  same  prin- 
ciple as  in  the  Christianopolis.  Filial  obedience  is  the  rule. 
Children  are  polite  and  respectful.8  The  disrespect  shown 
by  the  two  Cambridge  students  in  leaving  Europe  for  the 
East  without  the  knowledge  of  their  parents,  is  severely 
rebuked  by  Jacob — the  chief  ruler  of  Nova  Solyma.    Again 


1 1,  p.  224. 

4  Chap.  xix. 

7  Chap.  xli. 

3 II,  p.  196. 

8 1,  P.  175- 

8 1,  P.  99. 

8 II,  p.  170. 

6  I,  p.  243. 

. 


The  Christianopolis  and  Nova  Solyma         97 


e  parting  of  father  and  son  *  when  the  ten-year-old  boy- 
leaves  for  academy,  is  indicative  of  the  closest  ties  between 
the  two.  Even  after  the  children  grow  up  they  are  expected 
to  look  to  parents  for  advice  and  suggestion.  So  Joseph, 
the  grown  son  of  Jacob,  says,  "  that  he  is  not  yet  independent 
of  paternal  authority,  and  is  simply  a  member  of  the  family 
council."  2  And  at  the  time  of  marriage,  the  consent  of  the 
parents  of  both  parties  is  necessary.  "  Now  since  marriage 
is  in  a  way  the  granting  of  freedom  to  one's  children,  and 
sending  them  forth  into  a  new  colony  or  home,  it  not 
only  requires  the  consent  of  the  parents,  but  before  that, 
it  requires  that  they  should  be  consulted.  .  .  .  Certainly 
it  can  scarcely  be  expected,  that  God  will  approve  of  that 
marriage  of  which  the  parents  disapprove."  3  These  ideas 
of  filial  obedience  and  marriage  have  been  brought  out  in  the 
Christianopolis  already.  Marriage  is  then  a  sacred  institu- 
tion sanctioned  and  approved  by  parents  and  by  God;  and 
patience  must  be  exercised  to  make  it  happy.  So  in  the 
Christianopolis,  "  Their  friends  recommend  to  the  newly 
married  couple,  unity,  work,  moderation,  but  primarily 
piety  and  patience."  4  In  Nova  Solyma  "  Discords  can  be 
smoothed  out  by  care  and  patience/' 5  Self-control  and 
patience  are  urged  in  all  matters,  as  the  chief  virtue. 
"  Nothing  is  more  worthy  than  to  control  oneself,"  6  "  The 
man  who  can  rule  himself  is  the  greatest  of  all  command- 
ers." 7  "  To  acquire  the  position  of  a  ruler  among  men,  one 
must  begin  by  ruling  himself — that  is  the  first  great  requi- 
site." 8  In  the  Christianopolis,  "  The  glory  of  con- 
quest over  one's  passions,"  9  "  make  effort  to  control  our 

1 1,  p.  231.  5 II,  p.  208. 

2 1,  p.  207.  e  Nova  Solyma,  II,  p.  130. 

8  II,  p.  205.  T  Nova  Solyma,  II,  p.  125. 

4  Chap,  lxxxviii.  8  Nova  Solyma,  II,  p.  120. 

"Chap,  xlviii. 


98  Christianopolis 

anger,"  1  "  to  be  patient  in  distasteful  affairs."  2  The  scenes 
around  the  death-bed  are  similarly  described 3 — exhorta- 
tion, prayer  and  encouragement,  and  contentment,  if  the 
departing  one  is  at  peace  with  God. 

Several  minor  and  unrelated  points  will  be  but  hastily 
mentioned:  The  library  and  the  armory  are  adjacent.  In 
both  cases  the  visitors  are  led  through  (or  past)  the  one,  to 
get  to  the  other.4  "  Mars  and  Pallas/'  says  Nova  Solyma, 
"  should  not  be  too  far  separated."  But  in  both  Chris- 
tianopolis and  Nova  Solyma  "  the  pest  of  war  "  is  a  neces- 
sary evil.  "  Nor  is  it  only  that  one  man  becomes  a  pest  to 
another,  but  vast  multitudes  of  men,  sworn  in  under  a 
deadly  compact,  fitted  out  with  all  the  weapons  of  destruc- 
tion, .  .  .  are  led  forth  to  lay  waste  a  country,  to  burn  its 
cities,  and  to  slaughter  its  principal  people;  and  the  more 
terror  they  cause,  and  the  greater  ravages  they  commit,  so 
much  the  more  do  they  boast  and  triumph  in  such  deeds; 
and  their  names  are  handed  down  to  posterity  loaded  with 
honor,  this  glorious  condition  being  kept  up,  perhaps  to 
cover  the  vile  atrocities  of  our  ancestors  from  the  researches 
of  later  generations,  or  to  encourage  posterity  to  rise  to 
like  wicked  barbarity." 5  And  in  the  Christianopolis, 
"  When  other  nations  are  accustomed  to  pride  themselves 
with  their  cannon  and  war  equipment,  these  people  look 
upon  all  their  heaps  of  murderous  weapons  with  horror."  6 

As  in  keeping  with  the  other  customs  of  home  life,  the 
families  of  Nova  Solyma,  as  has  already  been  noticed  in 

1  Chap.  xxix. 

2  Chap,  xliii. 

8  Nova  Solyma,  II,  pp.  67,  180;  cf.  p.  91  of  this  chapter,  and 
Christianopolis,  chap.  xcix. 

4  Christianopolis,  chaps,  xxxix,  xl ;  Nova  Solyma,  I,  p.  243. 

5  Nova  Solyma,  II,  p.  38. 

6  Chap.  xl. 


The  Christianopolis  and  Nova  Solyma  99 

the  case  of  Christianopolis,  take  their  meals  in  their  pri- 
vate houses  and  at  a  family  table. 

The  description  of  the  gardens  and  the  various  hues  and 
colors  of  flowers  therein  1  is  almost  identical,  indeed  whole 
sections  in  this  connection  are  very  similar. 

It  would  be  possible  to  carry  on  the  process  of  likenesses 
to  a  much  further  degree,  but  this  would  be  tedious  and 
entirely  unnecessary.  The  general  plan  of  the  two  works  has 
undoubtedly  been  shown  to  be  one ;  the  system  of  education 
and  the  ethics  of  life — the  important  points  in  the  minds  of 
both  authors — must  surely  be  recognized  as  the  same.  (In 
the  former  especially,  Bacon's  New  Atlantis  could  not 
have  been  the  pattern  for  Nova  Solyma.)  And  enough 
parallels  have  been  cited  to  show  direct  relation  between 
the  two.  When  it  is  remembered  that  Gott  himself  was  in 
all  probability  in  the  circle  of  Andreae's  best  friends  and 
warmest  admirers — Dury,  Hartlib,  Comenius,  and  others — 
and  that  he  was  interested  in  exactly  the  same  sort  of  a 
reformation  of  society  as  was  Andreae,  and  hence  would 
eagerly  make  inquiry  of  his  friends  regarding  all  possible 
writings  along  the  line  of  his  work — the  evidence  that  Gott 
actually  knew  Andreae's  Christianopolis  becomes  too  strong 
to  deny. 

1  Christianopolis,  chap,  xciv ;  Nova  Solyma,  I,  p.  162. 


ANDREAE,  THE  ROYAL  SOCIETY  OF  LONDON, 
AND  EDUCATIONAL  REFORM 

In  tracing  the  probable  effect  of  Andreae's  teachings 
upon  the  development  of  education,  and  especially  the  agi- 
tation which  resulted  in  the  foundation  of  societies  for 
the  investigation  of  the  experimental  sciences  in  England, 
it  will  be  necessary  first  of  all  to  consider  his  relations  to 
certain  prominent  contemporary  educators  in  Germany  and 
abroad.1  Among  these,  Johann  Amos  Comenius  will  occupy 
an  important  place.  He  was  born  in  1592  in  Nivnitz,  Hun- 
gary, but  received  his  education  for  the  most  part  in  Ger- 
many. Having  completed  his  preparatory  work  at  the  Latin 
school  in  Herborn,  Nassau,  he  entered  the  University  of 
Heidelberg,  and  after  a  brief  stay  in  the  Netherlands, 
returned  home,  taking  up  a  position  as  instructor  in  1614. 

1  G.  Waterhouse,  in  a  recent  publication  (see  bibliography),  dis- 
cusses the  literary  relation  of  England  and  Germany  in  the  seven- 
teenth century.  After  asserting  the  superiority  of  German  literature 
over  English  in  the  sixteenth  century,  and  stating  that  England 
paid  back  the  debt  in  the  eighteenth,  he  continues  (Introduction, 
xii,  xiii)  that  "  German  literature  of  the  seventeenth  century  is 
not  worth  reading  for  its  own  sake  " ;  that  "  vernacular  literature  is 
practically  unknown,"  that  "  the  beginning  of  the  century  is  for  Ger- 
many a  period  of  absolute  stagnation."  This  is  speaking  somewhat 
extremely,  as  none  of  these  statements  is  quite  true.  That  certain 
works  of  Comenius,  for  instance,  were  considered  important  even 
in  England  will  be  shown  later  in  this  chapter ;  also  that  he  as  well 
as  Andreae  wrote  in  German  and  advocated  the  use  of  the  vernacu- 
lar at  the  same  time  that  Bacon  was  having  his  English  works  trans- 
lated into  Latin  so  that  they  might  better  survive  the  effects  of  time. 

100 


The  Royal  Society  and  Educational  Reform     ioi 

He  was  later  (after  he  attained  the  requhed  age)  ordained 
at  Fulnek.  During  the  years  of  the  invasion  of  the  Span- 
ish armies,  hundreds  of  prominent  Bohemians  were  driven 
out  of  the  country ;  and  in  1627  Comenius,  accompanied  by 
a  part  of  his  congregation,  withdrew  to  Poland.  He  took 
up  his  abode  in  Lissa,  having  added  to  his  ministerial  duties, 
that  of  director  of  the  local  "  Gymnasium."  In  1613  ap- 
peared his  first  work  of  importance,  Janua  Linguarum 
Reserata — which  made  him  famous  throughout  Europe. 
This  deals  entirely  with  a  reform  for  contemporary  educa- 
tion. His  next  publication,  the  Didactica  Magna,  shows 
his  interest  also  in  the  rebuilding  of  the  whole  system  of 
scientific  research  and  secured  for  him  a  call  from  Sweden 
to  superintend  a  reform  of  the  school  system.  But  he  was 
more  attracted  by  an  invitation  extended  by  the  British 
Parliament  to  come  to  England.  The  invitation  had  been 
procured  through  the  activity  of  Samuel  Hartlib,  who  had 
opened  a  correspondence  with  Comenius,  and  had  caused 
to  be  published  the  latter's  Prodromus  Pansophiae.  In 
1 641,  then,  Comenius  came  to  London.  While  political 
conditions  in  England  did  not  at  the  time  admit  of  the  form- 
ing of  any  permanent  organization  according  to  Comenius's 

Waterhouse  states  that  the  influence  of  English  literature  on  Weck- 
herlin,  Morhof,  and  Schupp  was  great.  This  is  undoubtedly  true 
(Weckherlin  lived  in  England  more  than  thirty  years!),  but  that 
there  was  also  a  powerful  current  in  the  other  direction,  through 
the  same  and  other  individuals,  is  not  mentioned.  Only  three  lines 
are  devoted  to  Hartlib,  whose  great  activity  in  many  fields  cannot 
be  overestimated.  While  Waterhouse  records  the  English  transla- 
tions of  Jakob  Boehme's  works  he  seems  to  have  no  knowledge  of 
the  remarkable  and  widespread  influence  which  German  mysticism 
had  upon  seventeenth-century  England,  and  the  names  of  men  such 
as  Sebastian  Franck,  Kaspar  von  Schwenckfeld,  Valentin  Weigel, 
and  Andreae  are  not  even  mentioned  in  his  book.  See  Margaret  L. 
Bailey.  Milton  and  Jakob  Boehme,  New  York,  Oxford  University 
Press,  1914. 


102  Christianopolis 

plans,  his  visit  brought  him  into  association  with  some  of 
the  most  learned  men  of  the  time.  Among  these  are  to  be 
counted  Hartlib  himself,  John  Dury,  and  perhaps  Milton. 
At  any  rate,  the  latter's  Tractate  on  Education,  published 
in  1644  and  dedicated  to  Hartlib,  shows  a  strong  tendency 
toward  Comenius's  views  on  this  subject.  Choosing  be- 
tween an  invitation  to  France  and  a  second  one  to  Sweden, 
Comenius  took  up  his  abode  at  Elbing  in  1642,  which  had  at 
that  time  been  given  over  to  Sweden.  Here  he  stayed 
most  of  the  following  eight  years,  under  the  patronage  of 
Oxenstierna,  the  chancellor.  These  years,  besides  being 
spent  in  practical  teaching  activity,  produced  the  Novis- 
sima  Linguarum  Methodus  which,  with  his  earlier  men- 
tioned works,  presents  his  method  in  education.  The  fol- 
lowing six  years  were  spent  in  various  parts  of  Germany 
and  Hungary.  In  1656  he  took  up  his  abode  in  Amsterdam, 
where  his  death  took  place  in  1671.  These  years  were  spent 
in  work  upon  his  Pansophia  (which  he  did  not  succeed  in 
completing)  ;  and  the  collection  of  Opera  Didactic  a  was 
published  in  1657. 

Comenius's  acquaintance  with  Andreae's  productions  be- 
gan early.  As  early  as  1628  he  wrote  Andreae  of  his  interest 
in  the  latter's  work,  and  expressed  the  hope  that  "  Andreae 
will  not  scorn  to  consider  him  in  the  number  of  his  ad- 
mirers, disciples,  and  pupils."  *  The  answer  was  favorable, 
and  was  probably  accompanied  by  a  copy  of  the  laws  of  So- 
cietas  Christiana.  Comenius's  next  letter  requests  Andreae, 
"  That  he  should  not  leave  the  field  of  battle  before  he  had 
trained  up  successors;  advanced  age  should  not  hinder  the 
veteran  general  from  giving  the  recruits  a  start.  .  .  ." 2 
The  letters  exchanged  between  the  two  were  neither  regular 
nor  numerous.     Until   1647  there  was  no   further  corre- 

1  Mohrke,  p.  21.  a  Mohrke,  p.  21. 


The  Royal  Society  and  Educational  Reform    103 

spondence.  In  that  year  a  long  letter  from  Comenius  to 
Andreae  acknowledges  favorable  comment  on  the  part  of 
the  latter  upon  Comenius's  Pansophia;  and  refers  in  turn 
with  great  praise  to  Andreae's  Theophilus,  which  Comenius 
must  have  seen  at  least  fifteen  years  earlier.  The  friendly 
relations  between  the  two  were  kept  up  to  a  great  extent  by 
Hesenthaler,  a  young  friend  of  both  men ;  and  *  a  regular 
exchange  of  their  later  works  took  place.  The  request  for 
correspondence,  and  so  forth,  was  invariably  on  the  side  of 
Comenius;  and  Andreae  was  always  offering  excuses  for 
his  neglect.  At  Andreae's  death  in  1657,  Comenius  showed 
his  further  respect  for  him  by  the  use  of  a  motto  of  An- 
dreae's in  the  publishing  of  Didactica  Magna. 

Just  to  what  extent  Comenius  is  dependent  upon  An- 
dreae for  his  views  on  education  is  hard  to  say.  Being 
contemporaries  and  in  direct  communication  with  each 
other's  works,  their  effect  was  in  all  probability  to  a  con- 
siderable extent  a  mutual  one.  Furthermore,  as  Mohrke 
very  rightly  says,2  conditions  very  often  cause  like  ideas 
to  rise  simultaneously  in  the  minds  of  isolated  thinkers. 
Especially  was  this  true  in  this  century  when  the  scholars  of 
Italy,  Germany,  England,  and  France  were  working  under 
a  common  world-impulse,  developing  solutions  to  the  same 
great  scientific  problems. 

If  we  can  believe  Comenius's  words,  he  was  certainly 
indebted  to  Andreae  for  his  most  fundamental  ideas.  He 
speaks  of  Andreae  always  in  the  highest  terms,  and  ranks 
him  among  the  first  of  those  from  whom  he  received  in- 
centive and  inspiration  for  his  own  work.  This  he  men- 
tions again  and  again  early  in  his  career,  and  as  late  as  1656 
in  a  letter  to  Hesenthaler  he  says  incidentally  while  speak- 
ing of  Andreae,  ".  .  .  for  from  him  I  obtained  almost  the 
1  Mohrke,  pp.  23,  32.  a  P.  138. 


104  Christianopolis 

very  elements  of  my  pansophic  thoughts/'1  and  he  begs 
Hesenthaler  that  he  make  an  effort  to  secure  for  him  at  any 
cost  all  available  works  of  Andreae,  many  of  which  (includ- 
ing the  Christianopolis)  he  had  once  not  merely  read,  but 
possessed  and  had  lost  in  the  burning  of  Lissa  by  the  Poles 
in  1656.  Hullemann 2  and  Hossbach 3  accept  Comenius's 
statement  of  the  case,  as  supplemented  by  an  analysis  of 
the  productions  of  the  two  men.  Briigel  also  concludes 
his  argument  on  this  point  with,  "  Andreae  laid  the  founda- 
tion upon  which  Comenius  completed  the  admirable  struc- 
ture of  his  didactic."  4  On  the  other  hand,  there  are  those 
who  deny  any  debt  of  Comenius  to  Andreae,  and  attribute 
the  similarity  in  their  methods  and  plans  merely  to  the 
general  spirit  of  reform  and  investigation  which  conditions 
had  brought  forth. 

A  comparison  of  the  views  of  the  two  would  certainly 
seem  to  support  the  conclusion  of  Hossbach  and  the  others 
who  take  stand  with  him,  and  would  justify  Comenius 
himself  in  the  frank  statement  he  makes  regarding  his 
position  with  reference  to  Andreae.  Only  a  few  striking 
instances  will  be  cited.  The  different  realms  in  which  edu- 
cation should  be  carried  on  are  for  Comenius,  as  stated  in 
his  Didactic  a,  three:  sapientia  or  eruditio,  virtus,  and 
religio — corresponding  to  the  three  so-called  divisions  of 
the  activity  of  the  soul,  intellectus,  voluntas,  conscientia. 
These  are  also  the  elementary  principles  in  the  Theophilus 
and  have  already  been  cited  from  the  Christianopolis.5  The 
principle  of  happiness  and  prosperity  of  the  succeeding 
generation  provided  by  a  proper  care  of  the  youth  of  to- 
day, is  developed  by  both  in  exactly  the  same  way — 
public    schools    for   all   children,    of   both    sexes,    and   of 

*  Mohrke,  p.  34.  8  Pp.  163  f. 

2  I,  p.  1.  4  Mohrke,  p.  14. 

6  Chap,  liv,  and  pp.  93,  94,  above. 


The  Royal  Society  and  Educational  Reform    105 

all  ranks  in  life ; *  instructors  of  the  highest  possible  type 
and  ability;  not  merely  lecturing,  but  actual  activity  and 
effort  on  the  part  of  the  pupils.  Languages,  ancient  and 
modern,  are  to  be  taught,  as  in  the  Christianopolis  the 
former  to  acquaint  the  present  with  ancient  civiliza- 
tion, the  latter  for  convenience  in  intercourse  with  other 
nations.  Mohrke 2  gives  Comenius  the  advantage  in  his 
insistence  upon  proficiency  in  the  vernacular.  Instances 
will  be  found,  however,  where  Andreae  advocates  this  just 
as  strongly.  "  Those  are  credulous  people  who  would  at- 
tribute to  Latin  that  it  gives  greater  wisdom  than  Ger- 
man/' 3  "  What  is  not  clear  in  Latin  or  a  foreign  modern 
language,  must  be  explained  in  the  vernacular.  It  is  foolish 
to  try  to  learn  the  former  before  one  is  expert  in  the 
latter." 4  In  the  chapter  relating  to  schools,5  the  word 
"  vernacula"  occurs  three  or  four  times.  Again,  the  oft- 
repeated  refrain  of  Comenius  and  the  essence  of  his  method, 
1  Everything  back  to  nature,  and  nothing  without  nature," 
is  according  to  Mohrke  6  not  to  be  found  in  Andreae,  how- 
ever closely  one  may  search  for  it.  This  cannot  be  con- 
ceded; for  such  expressions  as7  (where  the  advantage  of 
efficiency  in  rhetoric  is  the  theme),  "  They  look  more  upon 
nature  than  upon  art/'  are  to  be  found  throughout  his 
works. 

Comenius  insists  upon  exercise  for  the  pupils  and  cleanli- 
ness in  their  quarters.  He  recommends  the  same  outdoor 
sports  as  does  Andreae  and  in  the  same  manner  bars  all 
games  that  require  no  physical  motion,  as  cards,  dice,  and 
so  forth.    He  emphasizes  the  necessity  of  guarding  against 

1  Christianopolis,  chap.  liii.  B  Chap.  lv. 

1  P.  45.  6  P.  72. 

*  Chap.  lvii.  7  Christianopolis,  chap.  lvi. 

4  Christianopolis,  chap.  lv. 


106  Christianopolis 

disease,  and  requires  "  large,  roomy,  and  pleasant  halls  and 
apartments  for  the  pupils."  Andreae  is  just  as  particular  in 
these  points,1  and  by  advocating  individual  attention  to 
pupils,  lays  the  basis  for  the  Montessori  system  of  educa- 
tion, so  popular  to-day.  Comenius  accepts  Andreae's 
views  on  astronomy,  astrology,  and  mystic  numbers 
directly.  Their  objective  instruction  and  scientific  re- 
search coincide,  as  do  also  their  methods  of  learning  a 
foreign  language.  Finally  and  most  important  of  all  is 
Andreae's  scheme  for  the  organization  of  a  college,  that  is, 
a  body  of  men,  educated,  equipped  and  desirous  of  improv- 
ing human  affairs,* "  working  together  "  to  fulfill  a  common 
purpose.  For  it  was  this  point  in  Andreae's  plans  which 
first  attracted  the  attention  of  Comenius  and  caused  him  to 
seek  a  closer  acquaintance  with  the  former. 

Leaving  Comenius  for  the  moment,  we  will  briefly  sur- 
vey the  lives  and  activities  of  Samuel  Hartlib  and  John 
Dury.  The  former  was  born  at  Elbing,  Germany,  near  the 
close  of  the  sixteenth  century.  His  early  years  are  not  well 
known,  and  most  of  the  information  at  hand  comes  from 
some  casual  remarks  of  his  own.  His  father  was  a  Polish 
merchant  and  his  mother  the  daughter  of  an  Englishman. 
Hartlib  came  to  England  about  1628  and  was  himself  a 
merchant.  It  is  impossible  to  over-emphasize  the  enthusi- 
asm of  this  very  interesting  man,  as  also  the  power  and 
spirit  he  lent  to  the  movement  of  better  education  in  Eng- 
land. He  felt  that  the  era  of  democracy  was  well  adapted 
for  the  improvement  of  all  religious  and  educational  condi- 
tions, and  he  devoted  his  life  to  the  faithful  performance  of 
the  mission  of  realizing  such  results.  His  aim  was  not  only 
the  cultural  progress  of  England  or  of  Germany;  but  the 
thought  that  he  had  early  imbibed  from  Andreae — that  of  a 

1Chap.  liii. 


The  Royal  Society  and  Educational  Reform     107 

general  reformation  of  the  whole  world,  was  ever  present  in 
his  mind.  National  and  world  growth  by  means  of  the  educa- 
tion of  the  youth,  was  his  ambitious  purpose.  The  fact  that 
parliament  appointed  him — a  foreign-born  man — as  "  agent 
for  the  advancement  of  universal  learning  "  shows  in  what 
esteem  he  was  held  by  his  contemporaries.  He  introduced 
the  writings  of  Comenius  into  England.  In  1644  Milton 
addressed  to  him  his  Tractate  on  Education.  Hartlib 
published  pamphlets  on  educational  and  industrial  matters 

'  and  gave  encouragement  to  all  undertakings  of  this  nature. 
In  1646  a  pension  was  conferred  upon  him  in  return  for 
his  valuable  works  on  husbandry;  for,  his  essay  on  The 

l^  Erection  of  a  College  of  Husbandry  is  the  first  attempt  on 
record  for  the  founding  of  an  agricultural  school.1  All 
the  time  he  was  carrying  on  an  extensive  correspondence 
with  literary  men  at  home  and  abroad.  The  latter  part  of 
his  life  he  spent  at  Oxford,  and  he  was  intimately  associated 
with  the  group  of  men  who  later  became  a  part  of  the 

-  Royal  Society.  His  idealistic  interests  are  shown  also  in 
The  Description  of  the  Famous  Kingdom  of  Macaria,  a 
Utopia  published  in  1641.  He  made  numerous  translations 
of  works  into  English,  especially  of  the  Latin  writings  of 
Comenius.     His  death  took  place  about  1670. 

It  was  in  1633  tnat  Hartlib  first  heard  of  Comenius 
through  the  latter's  Janua.  He  seems  to  have  been  natu- 
rally an  enthusiast  for  the  subject,  and  from  his  first  ac- 
quaintance with  Comenius's  theories  was  completely  cap- 
tivated. Comenius  already  had  conceived  the  idea  of  an 
Enzyklop'ddie  der  Pansophie,  and  in  1634,  in  answer  to 
Har'lib's  request,  sent  him  a  brief  of  his  plan  under  the 
title;  Praeludia.  The  Pansophie  was  Comenius's  favorite 
work  and  idea,  though  his  plans  for  the  whole  were  not 
1  Friedrich  Althaus,  in  Historisches  Taschenbuch,  1884,  P-  244. 


108  Christianopolis 

quite  clear  in  his  own  mind  and  in  the  nature  of  the  case 
it  was  a  work  he  could  not  hope  to  complete.  It  was  to  be 1 
fundamentally  a  "  universal  science  "  containing  a  resume 
of  all  human  knowledge,  both  resting  upon  a  religious  basis 
and  leading  toward  a  religious  enlightenment.  As  has  al- 
ready been  seen,  he  attributes  the  incentive  for  the  idea  to 
Andreae.  And  no  one  can  read  Andreae's  works — espe- 
cially the  Christianopolis — without  discovering  in  every 
chapter  just  this  same  thought,  "  God  and  nature  are  the 
beginning  of  all  man's  knowledge;  and  all  scientific  re- 
searches have  in  view  the  betterment  of  mankind  and  the 
glorification  as  well  as  the  '  defense '  of  God  " — religion 
being  the  basis  and  the  ultimate  purpose  of  the  whole; 
knowledge  and  science,  the  means.  In  order  to  enlarge  the 
means  and  insure  a  more  rapid  and  successful  outcome  of 
results,  he  advocates  schools,  study  of  the  languages,  and 
most  important  of  all,  the  society  or  college  of  learned 
men,  founded  to  collect  information  from  all  countries,  to 
work  out  conclusions  experimentally  therefrom,  and  to 
share  the  results  with  the  world  at  large.  Comenius's  plan 
is  a  Pansophie  and  includes  the  world  in  its  scope. 

These  were  the  ideas  which  attracted  Hartlib  to  Comenius 
and  kept  him  in  correspondence  with  the  latter.  Hartlib 
was  in  close  touch  with  men  of  learning  in  several  coun- 
tries and  with  all  new  scientific  developments  in  England  ; 
and  he  saw  in  Comenius's  plan,  elements  which  he  felt 
would  advance  the  common  cause  materially.  Hence,  he 
made  every  effort  to  bring  Comenius  to  England,  that  the 
latter's  mental  picture  of  his  work  might  be  personally  out- 
lined. 

In  the  meantime  Comenius  had  been  close  to  ether 
enthusiasts  in  London  and  in  the  university  towns,  chiefly 

1  Mohrke,  p.  32. 


The  Royal  Society  and  Educational  Reform     109 


,.. 


through  Harthb's  efforts  and  activity  in  the  cause.  One 
of  these,  who  took  the  matter  up  with  almost  equal  energy 
and  enthusiasm,  was  John  Dury.  He  was  born  at  Edin- 
burgh in  1 596,  in  a  Presbyterian  home.  His  father,  a  minis- 
ter, was  banished  in  1606  and  the  son  was  educated  at 
Leyden.  After  completing  his  university  course,  he  was 
made  pastor  of  an  English  congregation  at  Elbing  (then 
under  the  dominion  of  Gustavus  Adolphus).  The  English 
ambassador  to  the  place,  Sir  Thomas  Roe,  took  an  interest 
in  Dury's  plans  of  religious  unity  between  the  Presbyterian 
and  Lutheran  churches,  and  gave  him  recommendations  to 
Sweden  and  to  men  in  England.  To  England  Dury  went 
in  1630.  From  this  time  on  for  practically  the  rest  of  his 
life,  he  wandered  from  place  to  place  visiting  Germany, 
France,  Sweden,  Switzerland,  and  the  Netherlands,  trying 
to  bring  about  unity  in  the  church.  In  1661  he  went  to 
Cassel,  where  he  died  in  1680.1  It  was  at  Elbing  in  all 
probability  that  Dury  and  Hartlib  met,  although  Hartlib 
left  about  1628,  very  shortly  after  the  former  arrived  to 
take  up  his  pastorate  in  the  English  settlement  there.  It 
has  been  suggested  2  that  Hartlib's  departure  for  England 
at  this  time  was  partly  caused  by  his  willingness  to  pre- 
pare the  way  for  Dury's  mission.  The  latter  was  pri- 
marily a  preacher,  interested  in  bringing  about  unity  in  the 
Christian  church.  He  also  had  very  decided  views  on 
education;  and  Hartlib  here,  as  in  the  case  of  Comenius, 
furnished  the  inspiration  and  enthusiasm  to  make  the 
pedagogical  theories  practical.  During  the  years  that  fol- 
lowed, Dury  wrote  (and  Hartlib  published  with  a  preface) 
a  number  of  religious  and  educational  tracts  at  the  sugges- 
tion of  a  "  Christian  brotherhood  whose  members  wished 
to  be  of  service  to  one  another  and  to  humanity." 

1 M.  C.  G.,  VI,  p.  65.  2  M.  C.  G.,  Massons,  VI. 


no  Christianopolis 

Duty's  system  of  education  shows,  again,  a  very  notice- 
able similarity  to  the  educative  principles  of  Andreae.1 
Girls  and  boys  are  educated  2  in  separate  halls — the  former 
have  governesses,  and  the  latter,  tutors  (the  "  masters  "  of 
Christianopolis).  The  schools  are  supervised  by  an  inspec- 
tor. Girls  are  trained  to  the  duties  of  mothers  and  house- 
wives— boys  are  instructed  particularly  in  agriculture,  com- 
merce, and  political  science;  but  all  study  the  languages. 
Good  methods  and  excellent  instructors  save  pupils  much 
trouble  and  unnecessary  difficulty.3  The  chief  objects  are 
exactly  as  in  Andreae,  and  even  his  accepted  order — 
i)  education  to  piety,  2)  decency  in  morals,  3)  growth  in 
sciences — is  followed.  He  inserts  also  "  preserving  of 
health."  Under  the  first  head  we  find  all  the  relations  for 
daily  prayer  and  worship,  as  we  saw  in  the  Christianopolis, 
though  these  are  elaborated  and  developed  according  to 
Dury's  own  personal  views.  His  training  in  manners,  and 
so  forth,  is  based  upon  strict  morality.  The  pupils  are 
closely  watched  and  corrected  in  their  daily  behavior. 
Character  building  must  begin  with  the  early  years.  As  far 
as  concerns  mental  training  elsewhere,  he  complains,  pupils 
are  taught  very  poorly,  and  trained  in  the  least  important 
matters.  They  are  given  words,  rules,  and  sections  to  com- 
mit before  they  understand  the  meaning.4  These  blunders 
are  eliminated  by  teaching  nothing  that  the  pupil  cannot 
grasp  and  understand.    So  education  becomes  experimental, 

iM.  C.  G.,  XVI,  pp.  191  ff. 

2  See  Christianopolis,  especially  chaps,  xxxviii,  xlviii,  lii,  liii,  liv. 

*  Recall  here  the  description  of  the  excellent  methods  in  use  at 
Christianopolis  and  the  wail  of  the  visitor  when  he  recalls  his  own 
early  grapplings  with  languages. 

4  It  will  be  remembered  how  often  Andreae  complains  of  the 
"  dead  letters  of  Aristotle  "  as  compared  with  the  living  "  genius  " 
of  the  subject. 


The  Royal  Society  and  Educational  Reform     hi 


nature  and  the  application  of  her  creatures ! 

The  work  of  the  pupils  is  graded.  This  is  very  carefully 
done  in  the  Christiano polls,  though  the  whole  is  less  defi- 
nitely outlined.  For  Dury's  third  or  advanced  grade  there 
are  exact  equivalents  in  the  Christiano  polls.  The  subjects 
are  even  in  like  groups:  medicine,  pharmacy,  chemistry; 
logic,  rhetoric,  poetry;  theory  of  music  with  mathematics. 
A  comparison  of  the  indices  of  the  two  works  will  show 
surprising  likenesses.  It  will  not  be  necessary  to  note  them 
here.  The  practical  applications  of  science  to  daily  life  re- 
call the  many  workshops  and  so  forth,  in  the  Christiano  polls, 
where  the  rules  and  theories  are  tested  and  worked  out. 
Precautions  for  health — an  open  location  for  the  school, 
plenty  of  air,  absolute  cleanliness  of  the  rooms,  frequent 
baths,  physical  exercise,  regular  and  informal  recreation — 
all  have  been  noted  before. 

Such  is  the  system  of  Dury,  the  comrade  in  arms,  as  it 
were,  of  Hartlib,  and  it  shows  at  every  turn  exact  marks 
of  coincidence  with  the  Utopia  of  1619.  That  Dury  was 
well  acquainted  with  Andreae's  works  cannot  be  doubted. 
First  of  all,  he  was  introduced  by  Hartlib  to  Comenius's 
works  and  became,  like  Hartlib,  an  admirer  of  them.  It  will 
be  remembered  that  Comenius  in  his  educational  productions 
made  frank  and  open  use  of  Andreae.  Moreover  there  is 
evidence *  of  direct  correspondence  between  Andreae  and 
Dury  on  the  subject  that  lay  near  the  hearts  of  both  men — 
education  of  the  youth  to  insure  betterment  of  society, 
church,  and  state. 

The  intellectual  relationships  that  had  been  growing  up 
for  several  years  between  England  and  Germany  were 
strengthened  and  made  more  definite  in  1636  by  two  young 
1  M.  C.  G.,  II,  p.  233,  and  Vita,  pp.  126,  166. 


112  Christianopolis 

men,  Peter  Figulus  and  Joachim  Hubner.  The  former,  an 
orphan,  had  been  adopted  into  the  home  of  Comenius,  and 
now  entered  the  service  of  Dury,  who  was  at  the  time 
visiting  his  friend  Matthie  in  Sweden,  and  endeavoring 
to  get  a  letter  of  recommendation  from  Oxenstierna  (chan- 
cellor of  Sweden)  to  the  University  of  Upsala,  with  a  view 
toward  introducing  his  doctrines  of  unity.  The  other,  Hiib- 
ner,  was  a  friend  of  Hartlib,  through  whom  the  arrange- 
ments had  been  made  at  Oxford  in  1634  for  the  publishing 
of  Comenius's  Praeludia.  Hubner 's  interest  in  this  work  was 
acknowledged  by  Comenius,  when  the  latter  wrote  him  a  few 
years  later  and  sent  along  a  copy  of  his  Didactica.  From 
this  time  on,  regular  correspondence  was  carried  on,  and 
frank  mutual  criticism  was  indulged  in  which  fortunately 
did  not  lead  to  serious  differences.  The  next  edition 
of  the  Praeludia  (1639),  now  called  the  Prodromus 
Pansophiae,  with  Hartlib's  preface,  gave  additional  impetus 
to  the  ever  increasing  longing  for  the  "  society  "  outlined 
by  Dury.  It  was  clear  that  if  the  principles  of  the 
Pansophia  were  to  become  of  practical  value  and  the 
work  completed,  a  company  of  organized  co-workers 
would  be  necessary.  Hence  in  1640  definite  plans  were 
undertaken  to  make  the  theory  a  reality.  Comenius 
was  asked  to  map  out  the  details  for  a  society  of  scholars 
and  finally  urgently  invited  to  come  to  England  and 
describe  the  whole  in  assembly.  This  finally  resulted 
(after  an  address  to  parliament  by  Bishop  Gaudentius,  in 
which  he  speaks  of  Comenius  and  Dury  as  furnishing  peace 
on  the  foundation  of  "  truth ")  in  the  official  invitation, 
already  mentioned,  extended  to  Comenius  and  Dury,  and  in 
their  subsequent  visit  and  consultation  with  parliament. 
These  meetings  of  1641  and  1642,  twenty  years  before  the 
founding  of  the  Royal  Society,  half  a  decade  before  the 


The  Royal  Society  and  Educational  Reform    113 

Oxford  and  London  gatherings  of  Robert  Boyle  and  his 
comrades,  were  undoubtedly  the  fqrerunners  in  England 
of  the  organization  as  realized  under  Charles  II. 

In  the  early  correspondence  of  Hartlib  and  Hiibner  on 
the  subject  of  education  and  scientific  research,  a  number 
of  men  are  discussed  and  their  views.  The  chief  one  men- 
tioned by  Hiibner  is  Andreae,  with  especial  reference  to 
his  D extra  Amoris  Porrecta..  In  the  meantime  condi- 
tions in  England  had  arrived  at  a  point  where  national 
assistance  to  educational  schemes  was  not  to  be  immediately 
looked  for.  The  king  and  the  parliament  were  otherwise 
engaged,  the  factions  at  war ;  and  the  group  of  scholars  and 
enthusiasts  became  scattered.  Comenius,  after  some  hesita- 
tion, went  to  Sweden,  Hiibner  to  Paris,  to  treat  in  the  place 
of  Comenius  with  Cardinal  Richelieu.  Dury  remained  in 
England  until  1654. 

During  the  few  years  immediately  succeeding,  unavoid- 
able circumstances  prevented  regularity  of  meetings  and 
attendance.  But  interest  was  still  kept  up  and  to  a  consider- 
able extent  through  the  influence  of  Robert  Boyle,  the 
chemist  and  natural  philosopher.  Boyle  was  younger  than 
the  men  thus  far  discussed  and  was  not  in  England 
at  the  time  of  the  early  meetings  of  the  society  in  1641 
and  1642.  He  was  born  in  1627,  and  sent  to  Eton,  where 
his  father's  intimate  friend,  Sir  Henry  Wotton,  was  provost 
at  the  time.  In  1638  he  left  England  for  the  Continent, 
staying  at  Paris,  Lyons,  and  Geneva.  Later  he  spent  some 
time  in  Italy,  studying  at  Florence  with  Galileo.  The  latter 
died  (1642)  while  Boyle  was  at  the  place.  In  1644  he 
returned  to  England  and  after  some  years  spent  in  Ireland, 
where  he  had  been  called  on  private  business,  he  settled  in 
Oxford,  1654.  Here  he  met  often  with  Christopher  Wren, 
Goddard,  and  others.    A  laboratory  was  fitted  up  and  ex- 


H4  Christianopolis 

periments  of  importance  were  performed  which  were  writ- 
ten up  and  published  several  years  later.  While  still  in 
London  in  1645  ne  nad  met  with  those  who  remained  of 
the  associates  of  the  preceding  years,  and  these  gatherings 
v  were  a  little  later  referred  to  as  the  "  Invisible  College." 
During  these  years  Boyle  corresponded  with  Newton,  John 
Evelyn,1  Henry  Oldenburg,2  and  Hartlib.3  It  was  not  until 
after  some  time  that  he  could  be  persuaded  to  read  Bacon  or 
Descartes  because  he  wanted  to  work  out  his  own  views 
without  prejudice  from  others.    In  Ireland,  where  he  spent 

1  John  Evelyn  (1620- 1706)  was  born  at  Wotton  and  received  most 
of  his  education  from  private  tutors.  He  spent  much  time  on  the 
Continent  and  corresponded  with  Boyle  on  the  subject  of  founding 
a  college.  He  became  very  much  interested  in  the  Royal  Society 
and  held  the  offices  of  secretary  and  president.  In  a  letter  to  Boyle, 
dated  September  third,  1659  (found  in  Boyle's  Works,  edition  1772, 
VI,  p.  288),  he  urges  the  banding  together  of  "gentlemen  who  have 
the  common  interest  of  preserving  science  and  cultivating  them- 
selves," to  form  a  society.  His  works,  like  those  of  Hartlib,  deal 
with  a  great  variety  of  subjects. 

3  Henry  Oldenburg,  natural  philosopher  and  man  of  letters,  was 
born  at  Bremen  in  1615,  the  son  of  a  "  Gymnasium "  tutor.  His 
education  was  received  in  his  native  city,  and  he  went  to  England 
in  1640,  where  he  made  the  acquaintance  of  a  number  of  learned 
men  in  parliament.  Returning  to  Germany,  he  was  for  years  en- 
gaged in  diplomatic  service,  though  in  private  he  devoted  his  time 
to  scientific  research.  In  1654  he  met  Milton,  having  gone  back  to 
England,  and  entered  into  closer  relations  with  the  English  edu- 
cators than  before.  He  lived  at  Oxford,  was  much  with  Boyle  and 
Petty,  and  was  a  part  of  the  early  movements,  described  before, 
for  the  foundation  of  the  Royal  Society.  He  spent  the  latter  part  of 
his  life  in  England  and  was  the  first  secretary  of  the  Royal  Society. 

8  In  the  correspondence  of  Boyle  and  Hartlib  (Boyle's  Works, 
VI,  pp.  76-136),  covering  a  period  of  ten  or  fifteen  years,  there  are 
numerous  references  to  Haacke,  Dury,  Petty,  and  also  to  German 
experimenters  and  men  of  letters.  Hartlib  mentions  receiving  let- 
ters urging  and  furnishing  plans  for  "  a  real  reformation  and  ad- 
vancement in  all  manner  of  literature  "  from  a  man  of  the  greatest 
importance  "  whose  name  would  be  known  to  those  traveling  on  the 
Continent." 


The  Royal  Society  and  Educational  Reform     115 

years  without  chemical  equipment,  he  devoted  much  of  his 
time  to  experiments  in  anatomy  and  dissection.  The  In- 
visible College  is  mentioned  several  times  in  his  corre- 
spondence of  the  years  1646  and  1647.  In  one  of  his  let- 
ters he  urges  a  former  tutor  of  his  to  bring  along  to 
London  "good  receipts  or  choice  books  on  any  of  these 
subjects  (natural  philosophy,  mechanics,  or  husbandry) 
which  you  can  procure;  which  will  make  you  extremely 
welcome  to  the  Invisible  College."  Later  on  "  The  corner 
stones  of  the  Invisible  College,  or  as  they  call  themselves, 
the  Philosophical  College,  do  now  and  then  honor  me  with 
their  company."  1 

The  meetings  during  these  years  at  London  (1645  an^ 
following)  were  entirely  informal  and  not  as  hopeful  of 
ultimate  and  permanent  organization  even  as  those  of  a  few 
years  earlier.  But  they  were  a  desperate  attempt  to  per- 
severe and  win  in  spite  of  the  unfavorable  conditions. 

At  some  of  the  meetings  Dr.  John  Wallis  was  present  as 
lecturer  on  mathematics.  In  his  account  of  one  of  them 
he  tells  of  the  subjects  discussed  and  also  of  the  most  promi- 
nent members  who  attended.  Among  the  latter  was  Theo- 
dore Haacke,  as  Wallis  says :  "  A  German  of  the  Palatinate 
and  then  resident  in  London,  who,  I  think  gave  the  first 
occasion,  and  first  suggested  these  meetings."  Haacke  was 
a  Calvinist,  born  in  1605  at  Neuhausen  near  Worms.  He 
received  his  earlier  education  at  home,  but  in  1625  came  to 
England  and  studied  at  Oxford  and  Cambridge.  For  a 
year  after  visiting  continental  universities,  he  returned  to 
Oxford  in  1629,  remaining  three  years.  Having  been  or- 
dained deacon  and  having  accepted  a  charge,  he  was 
appointed  to  raise  money  by  subscription  for  benevolences 
in  Germany,  during  the  war.  In  1648  parliament  granted 
1  Boyle's  Works,  I,  pp.  17,  20,  24. 


n6  Christianopolis 

him  sole  right  in  the  translation  into  English  of  The  Dutch 
Annotations  on  the  Bible.  He  was  often  employed  by  the 
government  as  translator  and  counsel,  and  received  a  pen- 
sion. About  1645  ne  gave  fresh  impetus  to  the  "  meetings 
of  learned  men  "  and  in  1663  was  elected  one  of  the  original 
fellows  of  the  established  Royal  Society.  His  work  as 
translator  was  notable,  and  shortly  before  his  death  he  had 
ready  for  print  some  three  thousand  German  proverbs, 
translated  into  English. 

In  1648  several  of  the  company  in  London  moved  to 
Oxford,  among  them  William  Petty.1  Here  also  was  Boyle 
after  his  return  from  his  Irish  estates.  A  society  similar  to 
that  in  London  was  at  once  formed.  This  company  be- 
came in  1 65 1  the  Philosophical  Society  of  Oxford  and  met 
for  a  generation.  Those  who  remained  in  London,  includ- 
ing John  Evelyn,  continued  to  meet  regularly  until  1658, 
when  the  meetings  were  interrupted  by  the  wars,  "  For  then, 
the  place  of  their  meeting  was  made  a  quarter  for  soldiers."  2 
At  the  time  of  the  restoration  the  meetings  were  resumed 
with  renewed  zeal  and  finally  the  permanent  organization 
was  formed.  Sprat 3  states  that  "  the  wonderful  pacific 
year  1660  "  marked  the  real  beginning  of  the  Royal  Society 
and  that  while  the  prospective  members  were  arranging 
their  platform,  "  the  contrivance  of  it  was  much  hastened 
by  a  certain  treatise,  and  that  was  a  proposal  by  Master 

1  William  Petty  (1623-1687)  was  born  at  Romsey  in  Hampshire. 
From  his  early  childhood  he  showed  a  taste  for  mechanics.  He 
studied  abroad,  in  France  and  Holland  chiefly,  making  medicine  his 
specialty  at  Ley  den.  Returning  to  England  in  1646,  he  devoted 
himself  to  mechanical  inventions  and  scientific  studies.  This 
brought  him  into  touch  with  educators,  and  he  moved  to  Oxford. 
From  this  time  his  interests  are  the  same  as  those  of  the  other 
founders  of  the  Royal  Society. 

2  Thomas  Sprat,  History  Royal  Society  of  London,  p.  58. 
'  Pp.  58,  59. 


The  Royal  Society  and  Educational  Reform    117 

Cowley 1  of  erecting  a  philosophical  college.  The  intent 
of  it  was  that  in  some  place  near  London  there  should 
liberal  salaries  be  bestowed  on  a  competent  number  of  men, 
to  whom  should  be  committed  the  operations  of  natural 
experiments."  Charles  II  finally  permitted  his  name  to  be 
enrolled  among  those  of  the  members,  and  issued  a  royal 
charter  in  1662. 

The  aims  and  purposes  of  the  Royal  Society,  as  given 
by  Sprat  in  his  history,  and  the  directions  in  which  in- 
vestigations were  made,  cover  a  narrower  field  than  was 
planned  in  the  programmes  of  either  Andreae,  Hartlib,  or 
Comenius.  For  centuries  education  had  been  merely  a  mat- 
ter of  scholarship  in  rhetoric,  logic,  languages,  and  subjects 
of  like  nature;  but  now  the  Royal  Society,  the  earlier 
academy  of  Telesius  in  Italy,  and  the  later  societies 
on  the  Continent  showed  a  tendency  toward  narrowness  in 
the  other  direction.  With  Andreae,  and  this  shows  the  usual 
breadth  and  thoroughness  of  the  man,  it  was  a  matter  of  the 
proper  balance  of  all  faculties  and  the  development  of  all 
phases  of  education.  It  is  just  in  this  respect  that  his 
Utopia  is  so  much  superior,  for  instance,  to  that  of  Bacon. 
His  successor,  Comenius,  and  the  latter's  associates,  Dury 
and  Hartlib,  were  true  disciples  of  his  in  this  respect.  As 
a  matter  of  fact,  after  the  founding  of  the  Royal  Society  in 
England,  Comenius  wrote  to  a  number  of  its  members 
on  this  very  point,  warning  them  against  one-sidedness  in 
the  organization,  and  recommending  attention  to  reform  in 
literary  education  also. 

For  this  reason  a  section  in  Sprat 2  is  interesting,  in  which 
he  digresses  from  his  theme  and  rather  apologetically  inserts 
a  recommendation  for  the  founding  of  an  academy  in  lan- 
guage and  cultural  subjects.  After  congratulating  the  Italians 
1  Abraham  Cowley,  the  poet.  a  Pp.  39  ff. 


n8  Christianopolis 

on  the  number  of  their  academies  for  the  study  of  "  lan- 
guage, style,  and  so  forth,"  and  speaking  in  the  highest  terms 
of  the  French  Academy  at  Paris,  "  composed  of  the  noblest 
authors  of  the  nation  "  and  boasting  of  the  "  Great  Cardinal 
Richelieu  "  as  its  founder,  Sprat  continues :  "  I  hope  now  it 
will  not  be  thought  a  vain  digression,  if  I  step  a  little  aside 
to  recommend  the  forming  of  such  an  assembly,  to  the 
gentlemen  of  our  nation.  ...  I  shall  not  stick  to  say  that 
such  a  project  is  now  seasonable  to  be  set  on  foot,  and  may 
make  a  great  reformation  in  the  manner  of  our  speaking  and 
writing.  The  thing  itself  is  no  way  contemptible.  For  the 
purity  of  speech,  and  greatness  of  empire  have  in  all  coun- 
tries still  met  together.  Besides,  if  we  observe  the  English 
language,  we  shall  find  that  it  seems  at  this  time  more  than 
others,  to  require  some  such  aid,  to  bring  it  to  its  last  per- 
fection. The  truth  is,  it  has  been  hitherto  a  little  too  care- 
lessly handled;  and  I  think  has  had  less  labor  spent  about 
its  polishing  than  it  deserves." 

The  suggestion  of  Cowley,  as  quoted  from  Sprat,1  was 
"every  way  practicable;  unless  perhaps  in  two  things:  he 
did  more  consult  the  generosity  of  his  own  mind  than  of 
other  men.  The  one  was  the  largeness  of  revenue  with 
which  he  would  have  his  college  at  first  endowed;  the 
other,  that  he  imposed  on  his  operators  a  second  task  of 
great  pains,  the  education  of  the  youth.  The  last  of  these 
is  indeed  a  matter  of  great  weight,  the  reformation  of 
which  ought  to  be  seriously  examined  by  prudent  men. 
For  it  is  an  undeniable  truth,  which  is  commonly  said,  that 
there  would  be  need  of  fewer  laws,  and  less  force  to  govern 
men,  if  their  minds  were  rightly  informed  and  set  straight 
while  they  were  young  and  pliable." 2  This  last  state- 
ment  of   Sprat  coincides   exactly   with   several   passages 

1  P.  116  of  this  chapter.  a  P.  59- 


The  Royal  Society  and  Educational  Reform    119      P 

in  the  Christiano polls  as  will  be  remembered,  and  also 
with  the  views  of  Comenius.  Sprat  is  thoroughly  in 
sympathy  with  this  feature  of  a  college  and  regrets  that  it 
is  as  yet  unfeasible.  "  It  was  not  the  excellent  author's 
fault,"  he  adds,  "  that  he  thought  better  of  the  age  than  it 
deserved." 

The  Royal  Society  1  is  a  general  body,  the  membership  of 
which  is  unrestricted  by  religious  belief,  nationality,  or  lan- 
guage. Andreae's  views  were  also  broad,  and  his  "  reforma- 
tion "  as  described  in  the  Fama,  the  Christiano  polls,  and 
Theophllus  was  a  general  one  of  the  whole  world.  His 
"  fellows  "  also  travel  into  all  countries  and  gather  informa- 
tion everywhere.  In  the  Fama  one  "  fellow  "  died  in  Eng- 
land and  "  his  name  is  well  known  in  that  country."  2  In 
the  Christiano  polls  the  religious  requirement  was  neces- 
sarily narrower.  In  the  Royal  Society  the  fellows  must  be 
chiefly  "gentlemen,  free  and  unconfined."  In  the  Fama 
exactly  the  same  qualification  is  demanded. 

Innumerable  are  the  parallels  in  ideals  between  Andreae 
and  the  Royal  Society.  In  many  cases  it  is  merely  a  matter 
of  the  development  of  a  planted  seed.  The  Christiano  polls 
is  never  elaborate  in  description,  rather  suggestive.  But  in 
the  more  extended  plan  of  the  Royal  Society  the  germs  of 
the  Christiano  polls  are  often  discoverable.  Sprat  complains 
that  heretofore  "  the  seats  of  knowledge  have  been  not  labo- 
ratories, but  only  schools,  where  some  have  taught,  and 
all  the  rest  have  subscribed."  ?  The  Christiano  polls  lays 
like  stress  on  experimental  learning.4  Instruments  are  to 
be  made,  and  even  new  ones  invented,  especially  those  for 
mathematics.5     So  also  Frater  R.  C.  in  the  Fama  on  his 

1  Sprat,  p.  63.  8  P.  68.  6  Sprat,  p.  246. 

1  ?.  17.  4  Chap.  lxxx. 


120  Christianopolis 

return  from  the  East  spends  his  last  years  "  making  and 
inventing  new  instruments  in  mathematics."  x 

The  subject-matter  to  be  investigated  by  the  Royal  Society 
is  included  2  under  three  heads — God,  man,  and  nature.  "  As 
for  the  first,  they  meddle  not  otherwise  with  divine  things 
than  only  as  the  power  and  wisdom  and  goodness  of  the 
Creator  is  displayed  in  the  admirable  order  and  workman- 
ship of  the  creatures. "  In  the  Christianopolis  it  is  stated 
that  "  What  goes  beyond  natural  experiment  is  accepted  as 
coming  from  God." 3  The  second  head  deals  with  the 
"  faculties,  the  constitution  of  their  bodies,  and  the  works  of 
their  hands."  And  the  third,  investigation  of  nature — the 
experimental  sciences  as  often  mentioned.  Here  as  in  the 
Christianopolis  the  latter  are  related,  "  and  so  there  will  be  a 
mutual  communication  of  the  light  of  one  science  to  an- 
other." 4 

In  discourse,  plain  speech  is  to  be  preferred  to  in- 
volved.5 "  In  a  few  words  I  dare  say,  that  of  all  the  studies 
of  men,  nothing  may  be  sooner  obtained  than  this  vicious 
abundance  of  phrases,  this  trick  of  metaphors,  this  volu- 
bility of  tongue  which  makes  so  great  a  noise  in  the  world. 
But  I  spend  words  in  vain ;  for  the  evil  is  now  so  inveterate, 
that  it  is  hard  to  know  whom  to  blame  or  where  to  begin 
the  reform."  This  scorn  of  artificial  application  of  rhetoric 
has  already  been  brought  out  in  a  preceding  chapter  of 
this  discussion  of  the  Christianopolis. 

The  astronomical  observations,6  the  library,7  the  courses 
of  education,8  references  to  crafts  and  men  working  in 
metals,  the  care  and  study  of  bees,  the  gardens  and  parks, 
and  scores  of  other  details,  all  have  corresponding  factori  in 

1  Fama,  p.  12.  *  Sprat,  p.  85.  T  Sprat,  p.  25 

■  Sprat,  p.  81.  6  Sprat,  p.  112.  8  Sprat,  p.  32 

8  Chap,  lxiii.     •  6  Sprat,  p.  241. 


.. 


The  Royal  Society  and  Educational  Reform    121 


the  Christiano polls.  The  rules  for  the  members  x  have  close 
similarity  with  those  in  the  Fama.  Fellows  pay  their  ex- 
penses, meet  at  regular  intervals — in  secret  (except  as  the 
society  votes  to  admit  others  to  the  meetings).  Their  pro- 
grammes, as  they  are  carried  out  at  the  meetings,  are  alike. 
In  speaking  of  Andreae,  the  criticism  is  often  made  that 
he  leaned  too  strongly  toward  astrology,  alchemy,  and  the 
supernatural.2  Now  in  the  plan  of  the  Royal  Society  among 
the  investigations  to  be  made  and  at  that  time  not  as  yet 
well  understood,  are  mentioned  some  that,  in  addition  to 
being  rather  absurd,  border  on  the  alchemistic  and  super- 
natural as  well :  "  What  river  turns  wood  into  stone," 3 
"  Turning  water  into  earth/' 4  "  growth  of  pebbles  in 
water,"  5  "  Springs  that  petrify,"  6  "  gold  into  silver,"  7 
"  feeding  of  a  carp  in  air,"  8  "  making  insects  of  cheese  and 
sack,"  9  "  As  to  whether  spiders  are  enchanted  by  a  circle 
of  unicorns'  horns  or  Irish  earth  roundabout  them."  10  It 
might  be  noted  here  that  Boyle  had  some  faith  in  trans- 
mutation and  alchemy,  for  he  was  instrumental  in  repeal- 
ing the  statute  against  "multiplying  gold."-11  And  even 
Bacon  was  at  times,  especially  early  in  his  career,  not  quite 
ready  to  give  up  all  the  contentions  in  favor  of  the  magical.12 

1  Sprat,  p.  145. 

2  Nothing  could  be  plainer  than  Andreae's  position  with  respect 
to  this  question.  He  takes  every  occasion  to  distinguish  between 
real  and  false  science,  as  in  chaps,  iv,  xi,  and  xliv  of  the  Christian- 
opolis  and  in  the  introduction  of  the  Fama  (already  quoted,  p.  39). 
In  the  introduction  to  his  edition  of  Die  Christenburg  (p.  246), 
Griineisen  summarizes  Andreae's  purpose  in  this  respect  as  in- 
disputably "to  contrast  the  true  secret,  the  basis  and  kernel  of 
genuine  science,  and  the  deep  spirit  of  the  wonders  in  the  realm 
of  nature  .  .  .  with  vain  secrets  and  valueless  brooding,  quibbling, 
and  trifling  with  nature." 

*  Sprat,  p.  159.  6  Sprat,  p.  191.  8  Sprat,  p.  223. 

4  Sprat,  p.  191.  T  Sprat,  p.  221.  10  Sprat,  p.  223. 

0  Sprat,  p.  191.  8  Sprat,  p.  223.  "  Diet.  Nat.  Biog. 

"  Works,  III,  pp.  289,  331. 


122  Christianopolis 

As  to  the  relations  existing  between  the  Royal  Society 
of  London  and  the  Continent,  Sprat  himself,  one  of  the 
original  fellows  of  the  society,  acknowledges  in  his  history 
a  close  connection.  Yet  it  must  be  confessed  that  he  is 
more  inclined  to  attribute  help  to  the  rest  of  Europe  from 
England  than  to  admit  the  existence  of  influence  in  the 
opposite  direction ;  and  he  gives  Germany  credit  for  a  very 
small  share  of  the  results  attained.  "  It  is  evident,"  he 
says,  "  that  this  searching  spirit  and  this  affection  to  sensible 
knowledge,  does  prevail  in  most  countries  round  about  us. 
Tis  true,  the  conveniences  for  such  labors  are  not  equal 
in  all  places.  Some  want  the  assistance  of  other's  hands; 
some  the  contribution  of  other's  purses;  some  the  benefit 
of  excellent  instruments  from  the  patronage  of  the  civil 
magistrates.  But  yet  according  to  their  several  powers,  they 
are  everywhere  intent  upon  such  practical  studies.  And  the 
most  considerable  effects  of  such  attempts  throughout  Eu- 
rope, have  been  still  recommended  to  this  society  by  their 
authors  to  be  examined,  approved,  or  corrected."  x 

Sprat  then  explains  at  some  length  the  relations  existing 
between  the  Royal  Society  of  London  and  similar  groups 
of  men  on  the  Continent;  the  following  paragraphs  are 
quoted  therefrom: 

"  In  France,  the  Royal  Society  has  maintained  a  perpetual 
intercourse,  with  the  most  eminent  men  of  art  of  all  con- 
ditions; and  has  obtained  from  them,  all  the  help  which 
might  justly  be  hoped  for,  from  the  vigor  and  activity, 
and  readiness  of  mind,  which  is  natural  to  that  people.  .  .  . 
And,  to  instance  once  for  all,  it  has  been  affectionately  in- 
vited to  a  mutual  correspondence  by  the  French  Academy  of 
Paris." 

"  In  Italy  the  Royal  Society  has  an  excellent  privilege  of 
1  Sprat,  p.  125. 


The  Royal  Society  and  Educational  Reform    123     / 

receiving  and  imparting  experiments,  by  the  help  of  one 
of  their  own  fellows,  who  has  the  opportunity  of  being 
resident  there  for  them,  as  well  as  for  the  king.  .  .  . 
This  application  to  the  Royal  Society  I  have  mentioned,  be- 
cause it  comes  from  that  country  which  is  seldom  wont 
to  have  any  great  regard  to  the  arts  of  these  nations  that 
lie  on  this  side  of  their  mountains. " 

Speaking  of  the  Low  Countries,  he  says : 

"  And  this  learned  correspondence  with  him  and  many 
others  is  still  continued,  even  at  this  present  time,  in  the 
breach  between  our  countries;  their  great  founder  and 
patron  still  permitting  them  to  maintain  the  traffic  of  sci- 
ences, when  all  other  commerce  is  intercepted.  Whence  we 
may  guess  what  may  be  expected  from  the  peaceful  part 
of  our  king's  reign,  when  his  very  wars  are  managed, 
without  injury  to  the  arts  of  civil  knowledge/' 

"  In  Germany,  and  its  neighboring  kingdoms,  the  Royal 
Society  has  met  with  great  veneration  as  appears  by  several 
testimonies  in  their  late  printed  books  which  have  been 
submitted  to  its  censure ;  by  many  curiosities  of  mechanical 
instruments  that  have  been  transmitted  to  it;  and  by  the 
addresses  which  have  been  sent  from  their  philosophical 
inquirers.  For  which  kinds  of  enterprises  the  temper  of 
the  German  nation  is  admirably  fit,  both  in  respect  of  their 
peculiar  dexterity  in  all  sorts  of  manual  arts,  and  also  in 
regard  of  the  plain  and  unaffected  sincerity  of  their  man- 
ners; wherein  they  so  much  resemble  the  English,  that  we 
seem  to  have  derived  from  them  the  composition  of  our 
minds,  as  well  as  to  have  descended  from  their  race." 

In  the  foregoing  pages  an  attempt  has  been  made  to  estab- 
lish the  following  points :  Andreae,  himself  influenced  some- 
what by  the  spirit  of  research  and  the  idea  of  an  academy  of      * 
science  in  Italy,  developed  a  system  of  education  and  a  defi- 


124  Christianopolis 

nite  plan  for  a  college.  His  ideas  in  both  matters  were 
accepted  and  further  elaborated  by  Comenius,  who,  through 
his  friend  Hartlib  and  by  a  personal  visit,  introduced  them 
into  England.  In  this,  Hartlib  was  assisted  by  John  Dury, 
whose  acquaintance  with  Andreae  was  not  only  through 
Comenius,  but  also  by  direct  correspondence.  Peter  Figulus 
and  Joachim  Hubner  were  both  also  means  of  intercommuni- 
cation— the  one  between  Comenius  and  Dury,  the  other 
between  Comenius  and  Andreae  on  the  one  hand,  and 
between  Comenius  and  England  on  the  other.  The 
meetings  of  these  men  at  London  as  early  as  1641,  with 
and  also  separate  from  a  commission  appointed  by  parlia- 
ment, were  responsible  for  the  first  agitation  toward  not 
only  a  better  educational  system,  but  also  the  founding 
of  a  college  of  science.  Political  conditions  interfered  with 
further  developments.  Had  this  not  been  the  case,  the 
Royal  Society  might  well  have  been  founded  nearly  two 
decades  earlier  than  it  was.  The  members  of  the  group 
scattered  and  later  founded  societies  in  London  and  Oxford. 
The  moving  factors  of  this  second  attempt,  Boyle,  Haacke, 
and  others,  were  also  acquainted  with  and  inspired  by  the 
Andreae-Comenius  system.1  These  meetings  were  the  direct 
forerunners  of  the  Royal  Society,  which  was  incorporated 
in  1662.  Furthermore,  Bacon,  to  whom  is  usually  accorded 
exclusive  credit  for  giving  incentive  to  the  Royal  Society 
through  his  New  Atlantis  and  other  works,  also  bears  the 

1  It  may  be  of  interest  to  mention  here  that  as  a  result  of  An- 
dreae's  plans  for  a  college,  a  society,  similar  in  purpose  and  scope 
to  the  later  Royal  Society  of  London,  was  founded  as  early  as  1622, 
imder  the  name  Societas  Ereunetica,  at  the  University  of  Rostock, 
.  by  Joachim  Jungius,  one  of  the  foremost  scholars  of  the  time  and 
v/  an  ardent  admirer  of  Andreae.  See  G.  E.  Guhrauer,  Joachim  Jun- 
gius und  sein  Zeitalter,  pp.  69  ff. 


The  Royal  Society  and  Educational  Reform    125 

stamp  of  Andreae,  and  helps  to  further  the  latter's  views. 
The  Nova  Solyma  shows  clear  traces  of  the  ideas  of  An- 
dreae, some  of  which  could  not  well  have  come  through 
Bacon, — traces  in  organization,  purpose,  and  results  attained. 


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Allgemeine  deutsche  Biographie. 

Althaus,  Friedrich. 

Samuel  Hartlib,  ein  deutsch-englisches  Char  act  erbild.  (In  His- 
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Andreae,  Johann  Valentin. 

Fama  Fraternitatis,  Confessio,  Allgemeine  Reformation.     1616. 

Andreae,  Johann  Valentin. 

Mythologiae  Christianae  Libri  Tres:  1)  Apologorum  Chris- 
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Andreae,  Johann  Valentin. 

Reise  nach  der  Insul  Caphar  Salama.  (Christianopolis,  trans- 
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Vita  ab  ipso  conscripta.     (F.  H.  Rheinwald.    Berlin  1849.) 

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Bacon,  Francis. 

Life,  Letters,  and  Works.  Spedding,  Heath,  and  Ellis.  1858- 
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Begley,  Walter. 

Nova  Solyma.  Samuel  Gott.  (Translated  into  English,  with 
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Boyle,  Robert. 

Complete  Works.     J.  &  F.  Rivington.     1772. 

Brugel,  Julius. 

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Carriere,  Moriz. 

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zig, 1887. 

126 


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gung  unseres  Zeitalter  s.     (In  Suphan's  edition.) 
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HOSSBACH,  WlLHELM. 

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/.  A.  Comenius.    Berlin  1914. 
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Smith,  G.  C.  Moore. 

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Robinson  und  Robinsonaden.    Bibliographic,  Geschichte,  Kritik. 

Teil  I.    Weimar  1898. 
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Century.    Cambridge,  1914. 
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GROUND    PLAN    OF    CHRISTIANOPOLIS 


CHRISTIANOPOLIS 


CHRISTIANOPOLIS 

By 

Johann  Valentin  Andreae 


Thou  Most  Noble  and  Worthy   Man,   John   Arndt, 
Reverend   Father   in   Christ. 

This  our  new  state  recognizes  and  respects  thee ;  for  in- 
asmuch as  this  colony  has  its  source  in  that  Jerusalem 
which  thou  didst  build  with  mighty  spirit,  against  the 
wishes  of  the  sophists,  it  is  impossible  not  to  refer  all  things 
to  thee,  to  give  thee  thanks  for  the  institutions  and  laws, 
to  beseech  thee  at  the  same  time  not  to  think  it  beneath 
thee  to  communicate  out  of  thy  kindness  what  in  thine 
opinion  should  be  added  or  changed.  So  may  God  grant 
to  thy  most  honored  old  age  that  thou  mayest  see  as  many 
as  possible  heeding  thine  interpretation  of  loyalty,  upright- 
ness, and  scholarship.  Farewell,  reverend  father  in  Christ, 
and  continue  thou  to  commend  me  to  God  as  I  give  heed  to 
thee. 

Jan.  i,  1619.    R.D.T. 

Most  faithfully, 

Joh.  Valentin  Andreae. 


HAIL,  CHRISTIAN  READER. 

I  see  two  classes  of  men  in  the  commonwealth.  A  class 
of  those  who  do  not  so  much  approve  of  those  things  over 
which  they  are  set  or  under  which  they  are  placed,  as  they 
admire  them  and  defend  them  to  the  teeth.  The  other 
class,  men  who  endure  human  affairs,  but  in  such  a  way,  it 
is  true,  that  they  do  not  hesitate  to  wish  for  better  things 
and  to  obey  moderate  changes.  But  as  the  latter  class  never 
readily  causes  disturbance,  because  of  backwardness  and 
sense,  but  rather  as  far  as  possible  gives  way,  is  silent  and 
tolerant;  so  also  the  former,  because  of  blind  madness  and 
lack  of  self-control,  attack,  torment,  and  not  rarely  drag 
those  into  the  conflict  who  merely  grumble  at  them  though 
they  may  not  at  all  desire  it.  Of  this,  Antichrist  gave  us 
the  clearest  example  when  he  oppressed  the  church  of 
Christ  with  wicked  burdens.  And  it  is  surprising  that  there 
were  people  who,  though  perhaps  they  may  not  have  ap- 
proved of  such  baseness,  at  least  tolerated  it.  Be 
that  as  it  may,  it  was  admitted  and  done  so  disgustingly  that 
when  some  sought  a  correction  of  such  terrible  disgraces  in 
the  most  temperate  way,  they  were  given  over  to  punish- 
ment, proscribed  from  the  protection  of  law,  and  torn  by 
God  knows  what  curses;  until,  as  men's  minds  became  en- 
raged with  the  indignity  of  the  thing,  an  impulse  was  given 
to  restore  light  and  dispel  the  darkness.  What  now  may 
be  the  cause  of  this,  since  it  opposes  all  reason,  is  not  very 
clear.  For  whether  it  be  a  spirit  of  ambition,  which  will 
suffer  correction  from  no  one,  or  whether  it  be  greed,  which 
does  so  flourish  among  men;  whether  it  be  a  mental  dull- 

133 


134  Christianopolis 

ness  which  makes  no  choice  or  distinction  between  good  and 
evil,  or  whether  people  foolishly  become  accustomed  to 
things  in  a  way  that  lessens  all  ugliness — all  this  does  not  at 
all  compare  with  the  great  boldness  with  which  we  our- 
selves oppose  the  most  evident  truth  and  the  most  hoped 
for  good.  And  so  many  believe,  and  not  without  reason, 
that  this  cloud  was  sent  by  God  upon  the  minds  of  the 
wicked,  lest  they  should  conform  to  the  modesty  of  the 
good,  which  can  be  done  with  moderate  and  tolerable 
means;  that,  once  convicted  of  their  impudent  wickedness 
and  regarded  as  unworthy  of  being  yielded  to  farther,  they 
may  be  compelled  to  do  greater  things,  and  thus,  when  the 
mask  is  removed,  lose  their  influence  among  the  people. 

It  was  thus  that  our  hero  Doctor  Luther  proceeded; 
when  men  would  not  heed  his  prayers  and  tears,  he  began  to 
breathe  threats  out  of  the  Word  of  God.  Accomplishing 
nothing  by  submissiveness,  he  began  to  rise  up.  'When  he 
had  carried  on  siege  for  a  long  time,  he  began  to  storm  the 
opposing  power,  and  with  such  success,  that  WE  REJOICE 
though  they  gnash  their  teeth.  I  am  rather  inclined  to 
think  that  this  very  drama  may  be  played  again  in  our  own 
day.  The  light  of  a  purer  religion  has  dawned  upon  us ;  in 
accordance  with  it,  the  administration  of  public  affairs  has 
been  regulated,  and  the  brilliancy  of  letters  and  arts  has 
been  restored;  we  may  be  able  entirely  to  triumph  over 
many  conquered  enemies — superstition,  dissoluteness,  and 
rudeness. 

But  the  secret  snares  of  the  Devil  give  us  trouble,  as  a 
result  of  which  our  rejoicing  is  made  less  firm,  and  a  mere 
name  without  the  substance  is  left  us.  For  though  all  our 
doings  should  be  patterned  after  our  Christ,  whose  name  we 
bear  and  confess,  yet  it  happens  on  account  of  our  weak  in- 
dulgence that  Christians  differ  in  no  respect  from  men  of 


Hail,  Christian  Reader  135 


the  world.  For  whether  we  look  at  the  churches,  the 
courts,  or  the  universities — nowhere  is  there  a  lack  of  un- 
scrupulous ambition,  greed,  gluttony,  license,  jealousy,  idle- 
ness, and  other  mastering  vices  at  which  Christ  violently 
shuddered,  but  in  which  we  chiefly  delight.  From  this  may 
very  easily  be  imagined  the  joy  of  the  Devil,  who  when  he 
has  secretly  stolen  from  us  the  kernel,  gladly  allows  us  to 
glory  in  the  shells  and  rinds,  and  it  is  easy  to  notice  our 
simpleness  in  that  we  are  content  with  the  bare  shadow  of 
anything,  though  we  listen  like  religious,  polished,  and 
educated  men.  And  yet  that  impostor  does  not  deceive  all, 
and  least  of  all  those  who  have  a  higher  light  within. 

Very  many  of  these,  men  of  most  fervent  spirit,  have 
lifted  their  voices  loudly  even  before  us,  and  will  con- 
tinue to  do  so  very  zealously  in  the  future  also.  From 
their  number  I  will  mention  only  Doctor  John  Gerhard, 
Doctor  John  Arndt,  and  Doctor  Mart.  Moller,  as  especially 
deserving  it  of  me,  most  upright  theological  scholars,  al- 
though the  last  named  is  a  little  disturbed  on  the  subject  of 
the  Lord's  Supper.  When  these  men  noticed  that  the  whole 
world  was  resounding  with  disputations,  so  that  the  spirit 
of  Christ  could  hardly  be  heard  through  them,  they  desired 
greatly  to  procure  intermittent  silence,  which  should  be 
devoted  to  piety  and  should  permit  a  breathing  space  after 
the  heat  of  disputing,  and  thus  unite  scholarship  with  up- 
rightness in  such  a  way  that  each  might  add  splendor  to  the 
other.  This  was  asked  for  very  modestly,  and  allowed 
with  the  greatest  ill  will.  Since  the  bishops  of  the  churches 
would  acknowledge  the  presence  of  no  simony,  the  political 
leaders  no  dishonesty,  the  university  no  lack  of  education, 
being  warned  against  devotedness,  uprightness,  and  letters, 
they  were  accused  of  treason.  If  we  put  faith  in  those 
who  answer  the  argument,  it  will  appear  that  the  whole 


136  Christianopolis 

church  is  full  of  windows,  into  which  anyone  may  fly 
whenever  it  pleases  him,  and  where  he  may  whisper  to  his 
liking;  the  republic,  a  market  place  where  vices  may  be 
bought  and  sold ;  the  academy,  a  labyrinth  in  which  it  is  a 
game  and  an  art  to  wander  about;  and  whatever  is  squan- 
dered upon  these  is  pure  gain.  Defenders  arose  who 
were  willing  to  be  betrayed ;  good  people  would  have  taken 
oath  upon  their  innocence,  while  now  the  evil  ones  detest  the 
public  testimony  of  their  evil  deeds.  For  the  erring  world 
would  much  prefer  to  have  its  acts  concealed  than  to  have 
them  praised  in  public. 

Those  who  perform  sacrifice  in  the  church  have  grown 
incensed  because  the  security  or  rather  the  nothingness  of 
their  calling,  the  carelessness  of  their  sermons,  their  cul- 
ture, smacking  all  too  much  of  the  world,  are  not  approved. 
And  yet  the  churchmen  forbid  all  this.  The  greedy  ones  of 
the  world  roared  because  the  harshness  of  their  law,  the 
license  of  their  morals,  the  accumulation  of  their  riches, 
their  contempt  of  eternity  were  not  praised.  And  yet  even 
their  own  civil  authority  prohibits  these.  Teachers  of  let- 
ters babbled  on  behalf  of  their  lack  of  knowledge  of  the 
arts,  lack  of  languages,  cheapness  of  their  academic  de- 
grees, the  insatiable  depth  of  their  expenses,  and  even 
against  the  direct  wishes  of  scholarship;  and  so,  as  igno- 
rance was  willing  or  rather  required  it,  hypocrisy  has  under- 
taken and  violently  usurped  the  protection  of  religion, 
tyranny  that  of  civil  authority,  quibbling  that  of  letters, 
it  is  true,  with  many  and  diverse  judgments ;  but  the  cham- 
pions of  God,  or  the  servants  of  a  good  cause,  remained 
unafraid.  For  though  particularly  of  some  they  might  have 
hoped  for  and  expected  greater  fairness,  learning,  and  espe- 
cially greater  moderation,  who  were  thought  to  be  well 
versed  in  the  affairs  of  the  state,  and  of  great  merit;  yet 


Hail,  Christian  Reader  137 

anyone  who  has  once  examined  the  world  more  closely, 
has  clearly  noticed  that  nothing  is  more  intolerable  to 
impostors,  than  truth  and  uprightness;  and  they  hate  these 
so  thoroughly  that,  in  the  impotency  of  their  wrath  and 
forgetful  of  themselves,  they  throw  off  their  masks,  covers, 
and  wrappings,  rush  forth  bare,  and  thus  give  way  the  secret 
of  their  wickedness.  No  sensible  man  can  see  without  re- 
pulsion how  basely  gluttony  in  the  midst  of  the  church, 
moral  looseness  in  the  very  public  square  and  in  the  schools, 
empty  titles  without  stability,  and  prodigality  without  limit 
are  overlooked — nay,  even  commended  and  brought  before 
the  public.  This  is  just  the  reason  why  these  persons,  from 
whom  one  would  least  expect  it,  give  way  and  yield  to 
truth  more  readily,  since  when  once  convicted  of  their  own 
mistakes  they  find  nothing  left  except  infamous  impudence 
and  low  banter ;  and  with  these  they  try  in  vain  to  exonerate 
themselves.  And  so  with  their  innate  politeness  they  hear 
and  bear  reproofs ;  they  confess  their  faults  or  their  mental 
darkness,  the  inventions  of  the  Devil,  the  force  of  habits, 
credulity,  and  other  shackles  of  the  same  sort ;  and  wish  that 
they  were  faultless  again. 

A  certain  fraternity,  in  my  opinion  a  joke,  but  accord- 
ing to  theologians  a  serious  matter,  has  brought  forth  evi- 
dent proof  of  this  very  thing.  As  soon  as  it  promised, 
instead  of  the  taste  of  the  curious  public,  the  greatest  and 
most  unusual  things,  even  those  things  which  men  gen- 
erally want,  it  added  also  the  exceptional  hope  of  the  cor- 
rection of  the  present  corrupted  state  of  affairs,  and  even 
further,  the  imitation  of  the  acts  of  Christ.  What  a  con- 
fusion among  men  followed  the  report  of  this  thing,  what 
a  conflict  among  the  learned,  what  an  unrest  and  com- 
motion of  impostors  and  swindlers,  it  is  entirely  needless  to 
say.    There  is  just  this  one  thing  which  we  would  like  to 


138  Christianopolis 

add,  that  there  were  some  who  in  this  blind  terror  wished 
to  have  their  old,  out-of-date,  and  falsified  affairs  entirely 
retained  and  defended  with  force.  Some  hastened  to  sur- 
render the  strength  of  their  opinions;  and,  after  they  had 
made  accusation  against  the  severest  yoke  of  their  servitude, 
hastened  to  reach  out  after  freedom.  And  then,  to  get 
closer  to  the  matter  in  hand,  there  were  some  who  made 
accusation  against  the  principles  of  Christian  life  as  heresy 
and  fanaticism.  Others  even  embraced  this  with  a  whole 
heart.  While  these  people  quarreled  among  themselves, 
and  crowded  the  shops,  they  gave  many  others  leisure  to 
look  into  and  judge  these  questions.  Of  this  now  we  have 
this  benefit,  that,  as  it  seems  to  us,  the  world  is  not  so  sure 
of  its  affairs  as  it  would  like  to  seem,  nor  is  it  so  steadfast 
in  its  views  that  it  cannot  be  turned  aside;  nor  yet  (and 
this  is  the  chief  point)  are  all  so  far  from  Christ  that  no 
one  would  be  willing  to  admit  His  rules  of  life  and  then 
regulate  his  own  life  according  to  them,  if  the  opportunity 
were  given.  Moreover  I  am  prone  to  praise  the  judgment 
of  a  man  of  the  most  noble  qualities  in  piety,  ethics,  and 
nature  who,  when  he  saw  that  men  were  undecided  and 
for  the  most  part  deceived  by  the  report  of  that  brother- 
hood, answered,  "  If  these  reforms  seem  proper,  why  do 
we  not  try  them  ourselves?  Let  us  not  wait  for  them 
to  do  it.", — meaning  that  there  was  nothing  to  hinder  us 
from  learning  these  things  from  the  Gospels  and  making  the 
attempt  from  the  praiseworthy  examples  of  devoted  Chris- 
tians, if  we  really  wished  to  imitate  the  life  of  Christ  and 
improve  our  daily  lives.  For  we  certainly  would  not  com- 
mit such  an  injury  against  Christ  and  His  Word,  as  to  prefer 
to  learn  the  way  of  salvation  and  emulate  it,  from  some 
society  (if  there  really  is  such  a  one) — hazy,  omniscient 
only  in  the  eyes  of  its  own  boastfulness,  with  a  sewn  shield 


Hail,  Christian  Reader  139 

for  an  emblem  and  marred  with  many  foolish  ceremonies, 
than  from  Him  who  is  Himself  the  Way,  the  Truth,  and  the 
Life,  whose  precepts  are  so  in  evidence  and  so  easily 
located  that  we  have  to  make  use  of  the  greatest  subter- 
fuges and  evasions  to  avoid  them.  For  if  our  conscience 
urges  us  that  we  have  ground  for  complaint  against  the  too 
great  security  of  religion,  the  impurity  of  life,  and  the 
mockeries  of  learning,  what  shall  hinder  us  from  driving  out 
of  ourselves  at  least  (if  others  do  not  desire  it)  the  vices  of 
life,  from  planting  virtues  instead,  and  from  joining  closer 
to  our  Christ  whom  we  fear  is  farthest  removed  from  our 
affairs  ? 

It  is  quite  certain  that  nothing  gives  this  permission  to  us 
or  to  Christ  except  the  fear  of  the  judgments  of  men,  which 
attempts  to  preserve  us  from  our  own  friends  and  the  usual 
customs  of  life,  and  to  keep  for  us  the  good  will  of  men ;  yet 
which  none  the  less  a  little  later  hurls  us  through  the  dif- 
ficulties of  this  age,  to  groan  and  grieve  when  it  is  too  late, 
naturally,  because  we  have  given  faith  to  the  world  and 
denied  it  to  Christ.  And  this  is  to  be  considered  the  best 
determination,  which,  when  the  Word  of  God  has  been 
heard  'md  accepted,  does  not  look  to  men  or  to  any  society 
or  assembly  for  approval,  but  stands  at  the  command  of 
God  [  and  of  the  human  conscience,  walks  zealously  under 
the  direction  of  the  Holy  Spirit,  and  bears  unjust  criticism 
no  i.nore  unwillingly  than  the  croaking  of  frogs ;  since  alto- 
get  her  it  is  evident  that  only  a  very  few  people  dare  to 
attack  piety,  uprightness,  and  character  in  the  open,  but  by 
circumlocutions  rather  trifle,  lie,  or  try  to  devise  something 
a'c  which  after  a  while  they  can  bark.  And  so  you  will  hear 
fi  rst  of  all  the  words  "  fanatic/'  "  turbulent,"  and  "  a  dan- 
g,er  to  literature  " ;  then  you  will  be  accused  and  will  have 
to  look  at  the  wounds  of  a  chimsera  and  the  conflicts  of 


140  Christianopolis 

blind  gladiators.  But  if  you  quietly  put  your  faith  in  a 
clear  conscience,  you  will  yet  take  the  greatest  joy  with  you. 
Now,  my  excellent  reader,  you  see  as  an  evident  example 
of  this  Christian  security,  this  new  Republic  which  it  seems 
best  to  call  Christianopolis.  For  inasmuch  as  other 
people  (and  I  myself  also)  do  not  like  to  be  corrected,  I 
have  built  this  city  for  myself  where  I  may  exercise  the 
dictatorship.  And  if  you  should  call  my  own  insignificant 
body  by  this  name,  perhaps  you  would  not  be  so  far  from 
the  truth.  But  even  as  the  laws  almost  everywhere  are 
good  and  yet  the  morals  of  the  people  loose,  so  I  fear  you 
will  suspect  that  the  case  is  the  same  with  the  citizens  of 
my  state.  However  that  may  be,  I  have  determined  not  to 
praise  my  citizens,  but  to  describe  them;  and  to  reveal  and 
communicate  to  you  according  to  what  statutes  we  are 
commanded  to  live.  I  could  not  speak  to  you'  about  dif- 
ferent things  more  frankly  or  freely,  I  could  not  giy^  you  the 
facts  with  less  restriction,  nor  draw  forth  your  opinion  more 
unreservedly  than  in  this  manner.  Whether  you  approve 
or  disapprove  of  this  matter  I  shall  praise  you,  provided 
you  give  answer  with  like  candor.  But  if  you  answer  me 
with  some  sophism,  nothing  will  be  easier  for  me  txhan  to 
bear  your  unfavorable  criticisms  and  ignore  you.  Itf  you 
find  our  state  at  all  attractive,  nothing  shall  be  denied  ?you ; 
if  you  decline  it,  nothing  shall  be  thrust  upon  you.  My  citi- 
zens do  neither  waste  their  own  substance  nor  do  they  covet 
yours.  Furthermore  they  are  willing  to  accept  whatever 
you  care  to  give  them,  and  they  are  glad  to  give  you  what- 
ever you  desire.  Our  laws  compel  or  constrain  no  one ;  the'y 
do  persuade — standing  forth  with  the  Word  of  God  and  nc?>t 
giving  way  to  Satan.  Moreover,  they  admit  every  good 
man  as  an  adviser.  The  structure  has  no  art,  but  abundant 
simplicity.  « 


I 

Hail,  Christian  Reader  141 

We  have  not  told  everything.  Perhaps  we  have  said 
more  than  the  wicked  can  stand — less  than  we  offer  to  the 
good,  however  often  they  may  wish  it  mentioned. 

Finally  let  me  say,  it  is  a  public  show,  a  thing  which 
has  not  been  said  to  the  disadvantage  of  the  famous  Thomas 
More.  As  far  as  concerns  my  own  work,  it  ought  to  be  more 
easily  laid  aside  as  not  being  as  serious  or  as  clever  as  his.  I 
have  written  to  my  friends,  since  one  can  joke  with  them; 
I  should  not  dare  to  write  to  eminent  men,  even  if  I  wished* 
to  do  so ;  I  should  not  be  able  to  if  I  dared ;  and  I  should  not 
want  to  if  they  permitted  it.  So  great  is  my  respect  for 
them,  such  the  knowledge  and  confession  of  my  inexperi- 
ence. At  any  rate,  those  may  read  who  wish  to,  and  let 
them  remember  that  among  friends  many  imperfections  are 
overlooked  which  would  not  stand  the  critical  test  of  evil 
wishers.  If  anyone  doubts  the  truth  of  my  story,  let  him 
put  off  passing  judgment  until  all  reports  of  wanderings  and 
sea  travels  have  been  made.  But  the  safest  way  will  be 
(provided  Heaven  permits,  the  land  does  not  interfere,  and 
the  sea  is  calm,  with  Christ  the  guide  of  your  voyage, 
and  your  comrades  all  desirous  of  a  just  life),  for  you 
to  embark  upon  your  vessel  which  has  the  sign  of  the  Cancer 
for  its  distinctive  mark,  sail  for  Christianopolis  yourself 
with  favorable  conditions,  and  there  investigate  everything 
very  accurately  in  the  fear  of  God.  So  farewell,  my  Chris- 
tian reader,  and  gird  you  on  the  road  to  heaven. 


CONCERNING   THE    STATE   OF 
CHRISTIANOPOLIS. 


THE  REASON  FOR  THE  JOURNEY,  AND  THE  SHIPWRECK. 

While  wandering  as  a  stranger  on  the  earth,  suffering 
much  in  patience  from  tyranny,  sophistry,  and  hypocrisy, 
seeking  a  man,  and  not  finding  what  I  so  anxiously  sought, 
I  decided  to  launch  out  once  more  upon  the  Academic  Sea 
though  the  latter  had  very  often  been  hurtful  to  me.  And 
so  ascending  the  good  ship,  Phantasy,  I  left  the  port  to- 
gether with  many  others  and  exposed  my  life  and  person 
to  the  thousand  dangers  that  go  with  desire  for  knowledge. 
For  a  short  space  of  time  conditions  favored  our  voyage; 
then  adverse  storms  of  envy  and  calumny  stirred  up  the 
Ethiopian  Sea  x  against  us  and  removed  all  hope  of  calm 
weather.  The  efforts  of  the  skipper  and  the  oarsmen  were 
exerted  to  the  limit,  our  own  stubborn  love  of  life  would 
not  give  up,  and  even  the  vessel  resisted  the  rocks;  but 
the  force  of  the  sea  always  proved  stronger.  Finally  when 
all  hope  was  lost  and  we,  rather  of  necessity  than  on  ac- 
count of  bravery  of  soul,  had  prepared  to  die,  the  ship  col- 
lapsed and  we  sank.  Some  were  swallowed  up  by  the 
sea,  some  were  scattered  to  great  distances,  while  some 
who  could  swim  or  who  found  planks  to  float  upon,  were 
carried  to  different  islands  scattered  throughout  this  sea. 

1  Mare  Aethiopicum.  Probably  intended  to  imply  "  Sea  of 
Stupidity." 

142 


TITLE   PAGE   OF  THE  ORIGINAL   EDITION 
OF    THE     ff  CHRISTIANOPOLIS  " 


, 


Concerning  the  State  of  Christianopolis      143 


Very  few  escaped  death,  and  I  alone,  without  a  single  com- 
rade, was  at  length  driven  to  a  very  minute  islet,  a  mere 
piece  of  turf,  as  it  seemed. 


II. 

DRIVEN   TO  THE  ISLAND,   CAPHAR  SALAMA. 

Everything  here  pleased  me,  except  I  did  not  please 
myself.  The  island,  moreover,  small  though  it  had  ap- 
peared, had  a  great  abundance  of  all  things,  and  there  was 
not  a  foot  of  soil  to  be  seen  which  was  not  under  cultiva- 
tion or  in  some  way  put  to  use  for  mankind.  The  site  of  the 
island,  such  as  I  found  it  to  be  a  little  later,  I  will  not  re- 
fuse to  explain.  It  is  in  the  Antarctic  zone,  io°  of  the  south 
pole,  200  of  the  equinoctial  circle,  and  about  120  under  the 
point  of  the  bull.1  To  trifling  minutiae  I  will  never  answer. 
The  form  is  that  of  a  triangle,  whose  perimeter  is  about  30 
miles.  This  island  is  rich  in  grain  and  pasture  fields, 
watered  with  rivers  and  brooks,  adorned  with  woods  and 
vineyards,  full  of  animals,  just  as  if  it  were  a  whole  world 
in  miniature.  One  might  think  that  here  the  heavens  and 
the  earth  had  been  married  and  were  living  together  in 
everlasting  peace. 

While  I  was  drying  my  undershirt,  the  only  garment  I 
had  saved,  in  the  rays  of  the  morning  sun,  an  inhabitant 
of  the  island,  some  one  of  the  many  watchmen  of  the 
place,  came  upon  me  suddenly.  He  inquired  into  my  mis- 
chance with  all  kindness,  and  while  sympathizing  with 
my    misfortune,    bade    me    trust    him    and    accompany 

1  Andreae  seems  purposely  to  locate  his  Utopia  in  an  impossible 
place. 


144  Christianopolis 

him  to  the  city,  where,  with  their  usual  consideration 
toward  strangers  and  exiles,  the  citizens  would  supply  my 
needs ;  and  he  added :  "  Happy  are  you  whose  lot  it  has 
been,  after  so  severe  a  shipwreck,  to  be  thrown  on  land 
at  this  place."  And  I  answered  only,  "  Thank  God !  Glory 
to  God!" 

III. 

THE   ORIGIN    OF    CHRISTIANOPOLIS. 

Meantime  the  sight  and  the  beauty  of  the  city  as  we 
approached  it  surprised  me  greatly,  for  all  the  rest  of  the 
world  does  not  hold  anything  like  it  or  to  be  compared  with 
it.  So  turning  to  my  guide  I  said :  "  What  happiness  has 
established  her  abode  here  ?  "  And  he  answered :  "  The  one 
that  in  this  world  is  generally  very  unhappy.  For  when  the 
world  raged  against  the  good  and  drove  them  out  of  her 
boundaries,  religion,  an  exile,  gathering  about  her  the  com-  _ 
rades  whom  she  regarded  the  most  faithful,  after  crossing 
the  sea  and  examining  various  places,  finally  chose  this  land 
in  which  to  establish  her  followers.  Later  she  built  a  city 
which  we  call  Christianopolis,  and  desired  that  it  should 
be  the  home,  or,  if  you  prefer,  the  stronghold  of  honesty 
and  excellence.  The  generosity  of  this  our  republic  to  all 
in  want,  you  are  about  to  experience.  So  if  you  desire  to 
traverse  the  city  (but  you  must  do  it  with  dispassionate 
eyes,  guarded  tongue,  and  decent  behavior)  the  opportunity 
will  not  be  denied  you ;  nay,  the  city  lies  open  to  you  in  its 
individual  parts."  Then  I  answered :  "  Oh,  blessed  hour 
when  after  so  many  monstrous  sights  seen  with  dread  and 
exertion,  I  shall  be  granted  the  privilege  of  observing  some- 
thing really  elegant  and  beautiful.    I  shall  evade  neither  the 


Concerning  the  State  of  Christianopolis      145 

bath,  the  razor,  nor  the  brush,  that,  being  washed,  scraped, 
and  cleansed,  I  may  be  admitted  to  the  pure  abodes  of  truth 
and  goodness.  For  how  unfortunate  my  mistakes  and 
evasions  have  been,  has  become  known  to  many,  a  long  time 
ago.  Qhi_jnaj__I_some  time  see  better,  truer,  more  fixed, jind 
more_stable  conditions — in  brief,  those  which  the  world 
promises,  but  never  and  nowhere  produces !  " 


IV. 


EXAMINATION  OF  THE  STRANGER,  FIRST,  AS  TO  HIS  IDEAS  OF 
LIFE   AND    HIS    MORALS. 

Now  we  had  approached  the  eastern  gate,  when  my  com- 
panion introduced  me  to  the  prefect  of  the  day's  guard.    He 
received   me   pleasantly  and   asked    me   what   I    desired. 
"  Very  many  things,"  said  I,  "  for  as  you  see  I  have  been 
cast  up  from  land  and  sea.    But  now  since  I  seem  to  have 
met  God  Himself  here,  why  should  I  not  seek  largely  of 
that  which  I  have  lacked  all  my  life  ?  "    The  prefect  of  the 
guard   smiled   and   kindly   advised  me,   inasmuch   as   this 
island  had  nothing  indecorous,  not  to  prove  to  be  one  of 
those  whom  the  citizens  of  the  community  would  not  tolerate 
among  them  but  would  send  back  to  the  place  from  which 
they  had  come,  such  persons  as:  beggars,  quacks,  stage- 
players  who  have  too  much  leisure,  busybodies  who  worry  i-** 
unnecessarily  in  the  details  of  unusual  affairs,  fanatics  who  T^* 
however  have  no  real   feeling  of  piety,  drug-mixers  who  J° 
ruin  the  science  of  chemistry,  impostors  who  falsely  call    ^/g 
themselves  the  Brothers  of  the  Rosicrucians,  and  other 
like  blemishes  of  literature  and  true  culture,  whom  this  city 
has  never  ceased  to  suspect.    Then  when  I  had  purged  my- 


146  Christianopolis 

self  by  a  testimony  of  my  inmost  conscience,  and  had  with 
many  words  vowed  the  service  of  my  whole  powers  to 
truth  and  to  integrity,  he  said :  "  There  is  no  reason  now 
why  you  should  not  have  the  benefit  of  our  goods,  and  what 
is  much  more  important,  of  ourselves."  So  saying,  he 
grasped  me  by  the  hand,  took  me  into  the  home  of  some 
watchmen  or  guards  near  by,  and  refreshed  me  with  very 
savory  food  and  drink. 


V. 

EXAMINATION,   SECONDLY,   AS   TO   HIS   PERSON. 

Now  when  I  had  put  on  different  clothing,  not  at  all 
extravagant,  but  easily  procured  and  comfortable,  he  gave 
me  over  to  some  attendants  who  took  me  to  my  second 
examiner.  This  man  appeared  as  one  born  for  the  purpose 
of  drawing  forth  from  a  man  his  innermost  and  most  private 
thoughts.  He  returned  my  greetings  very  kindly  and  put 
several  friendly  questions  to  me,  meanwhile  watching  my 
bearing  and  the  lineaments  of  my  face  very  critically. 
With  a  smile  rather  than  with  serious  expression  he  in- 
quired as  to  my  native  land,  my  age,  my  manner  of  life, 
all,  as  it  were,  incidentally.  After  a  few  courtesies  had  been 
exchanged,  he  said :  "  My  friend,  you  have  undoubtedly 
come  here  under  the  leadership  of  God  that  you  might 
learn  whether  it  is  always  necessary  to  do  evil  and  to  live 
according  to  the  custom  of  barbarians.  That  this  is  not 
the  case  we  will  give  you  proof  this  very  day  as  we  ought 
to  all  persons.  And  all  the  more  gladly  will  we  do  this 
since  neither  nature  nor  your  fortune  seem  indisposed,  but 
rather  you  possess  a  heart  favorable  to  the  influences  of 


Concerning  the  State  of  Christianopolis      147 

both.  And  if  God  indeed  rule  you,  so  that  yo_u_be_iree-£rQrn 
the  attractions  of  the  fleshy  then  we  do  not  doubt  that  you 
are  already  ours,  and  that  you  will  be  forever."  While 
thus  speaking  (as  I  seemed  to  notice)  he  was  studying  the 
calmness  of  my  being,  the  modesty  of  my  countenance,  the 
closeness  of  my  speech,  the  quiet  of  my  eyes,  my  personal 
bearing,  with  such  thoroughness  that  it  seemed  to  me  he 
could  scrutinize  my  very  thoughts,  with  such  affability  that 
I  could  conceal  nothing  from  him,  with  such  respect  that 
I  felt  I  owed  everything  to  him.  And  so,  when  my  mind 
had  been  laid  bare  all  around  and  he  had  at  length  touched 
somewhat  on  the  subject  of  letters,  he  said :  "  My  friend, 
you  will  grant  me  your  indulgence  when  I  discourse  in 
so  unscholarly  a  way  as  I  have  done.  Be  not  discouraged, 
for  in  this  community  of  ours  you  will  find  no  lack  of  men 
who  are  fairly  steeped  in  learning  and  culture."  At  the 
same  time  he  issued  a  command  to  an  attendant  that  he 
should  accompany  me  to  a  third  examiner.  And  so  he 
shook  my  hand  and  bade  me  farewell,  urging  me  to  have 
confidence.  But  I  thought  to  myself:  "Heaven  help  me! 
If  they  call  this  '  discoursing  in  an  unscholarly  way,'  what 
shall  become  of  me?" 


VI. 

EXAMINATION,  THIRDLY,  AS  TO  HIS  PERSONAL  CULTURE. 

Now  when  I  came  to  him,  I  found  no  less  kindness  than 
in  the  former  case ;  for  let  me  say  once  for  all,  all  haughti- 
ness and  pride  are  banished  from  this  place.  But  when  I 
heard  this  man  speak,  I  felt  more  ashamed  than  ever  before. 
I  had  to  M  know  nothing  "  with  Socrates,  but  in  an  entirely 


148  Christianopolis 

different  sense.  How  I  regretted  having  spoken  of  litera- 
ture! He  asked  me,  in  most  pleasant  terms  it  is  true,  to 
what  extent  I  had  learned  to  control  myself  and  to  be  of 
service  to  my  brother;  to  fight  off  the  world,  to  be  in  har- 
mony with  death,  to  follow  the  Spirit;  what  progress  I 
had  made  in  the  observation  of  the  heavens  and  the  earth, 
in  the  close  examination  of  nature,  in  instruments  of  the 
arts,  in  the  history  and  origin  of  languages,  the  harmony 
of  all  the  world;  what  relation  I  bore  toward  the  society 
of  the  church,  toward  a  compendium  of  the  Scriptures,  the 
kingdom  of  heaven,  the  school  of  the  Spirit,  the  brother- 
hood of  Christ,  the  household  of  God.  I  was  amazed  when 
I  understood  that  so  very  little  had  been  made  a  part  of 
myself,  of  the  many  things  which  are  so  freely  and  in  such 
generous  amounts  given  to  man.  And  so,  doing  all  that- 1 
could  under  the  circumstances,  I  turned  to  frank  confes- 
sional and  said :  "  Most  honored  sir,  all  these  things  I  am 
entirely  unacquainted  with  and  I  have  never  had  instruc- 
tion in  them.  But  of  this  much  I  assure  you  on  my  word, 
that  within  me  I  have  very  often  wrestled  with  them,  desired 
to  know  them,  and  have  dared  to  attack  them."  Whereupon 
he  almost  shouted  out  aloud.  "  You  are  ours,"  he  said, 
"  you  who  bring  to  us  an  unsullied  slate,  washed  clean,  as 
it  were,  by  the  sea  itself.  It  but  remains  that  we  pray  God 
that  He  inscribe  upon  your  heart  with  His  holy  stylus  the 
\  things  which  will  seem,  in  His  wisdom  and  goodness,  salu- 
tary to  you.  And  now  truly  you  shall  see  our  city  in  its 
individual  parts.  And  after  you  have  returned  we  will 
listen  to  whatever  you  may  further  desire  of  us,  in  so  far 
as  we  are  mentally  prepared  and  provided."  And  he  gave 
me  three  men,  Beeram,  Eram,  and  Neariam,  worthy  indi- 
viduals as  was  evident  from  their  countenances;  and  they 
were  to  show  me  around  everywhere. 


Concerning  the  State  of  Christianopolis      149 
VII. 

DESCRIPTION    OF   THE   CITY. 

If  I  describe  to  you  the  appearance  of  the  city  first  of  all, 
I  will  not  be  making  a  mistake.  Its  shape  is  a  square, 
whose  side  is  seven  hundred  feet,  well  fortified  with  four 
towers  and  a  wall.  It  looks,  therefore,  toward  the  four 
quarters  of  the  earth.  Eight  other  very  strong  towers,  dis- 
tributed throughout  the  city,  intensify  the  strength;  and 
there  are  sixteen  other  smaller  ones  that  are  not  to  be 
despised;  and  the  citadel  in  the  midst  of  the  city  is  well- 
nigh  impregnable.  Of  buildings  there  are  two  rows,  or 
if  you  count  the  seat  of  government  and  the  storehouses, 
four;  there  is  only  one  public  street,  and  only  one  market- 
place, but  this  one  is  of  a  very  high  order.  If  you  measure 
the  buildings,  you  will  find  that  from  the  innermost  street, 
being  twenty  feet  in  width,  the  numbers  increase  by  fives 
even  up  to  one  hundred.  At  this  point  there  is  a  circular 
temple,  a  hundred  feet  in  diameter.  As  you  go  forth  from 
the  buildings,  the  intervals,  storehouses,  and  the  rows  of 
houses  are  each  twenty  feet  wide  and  the  wall  is  twenty- 
five  feet.  All  buildings  are  in  three  stories,  and  public 
balconies  lead  to  these.  All  this  can,  however,  be  better 
understood  from  the  accompanying  plate.1  All  buildings 
are  made  of  burnt  stone  and  are  separated  by  fireproof  walls 
so  that  a  fire  could  not  do  very  severe  damage.  Spring 
water  and  flowing  water  are  here  in  great  abundance,  sup- 
plied partly  by  artificial  means,  and  partly  by  nature. 
Things  look  much  the  same  all  around,  not  extravagant  nor 

1  For  this  and  future  references  to  the  plan  of  the  city,  see 
diagram  following  p.  128. 


150  Christianopolis 

yet  unclean ;  fresh  air  and  ventilation  are  provided  through- 
out. About  four  hundred  citizens  live  here  in  religious 
faith  and  peace  of  the  highest  order.  We  shall  have  some- 
thing to  say  about  each  individual  one.  Outside  the  walls 
is  a  moat  stocked  with  fish,  that  even  in  times  of  peace  it 
may  have  its  uses.  The  open  and  otherwise  unused  spaces 
contain  wild  animals,  kept,  however,  not  for  purposes  of 
entertainment  but  for  practical  use.  The  whole  city  is  di- 
vided into  three  parts,  one  to  supply  food,  one  for  drill  and 
exercise,  and  one  for  looks.  The  remainder  of  the  island 
serves  purposes  of  agriculture  and  for  workshops.  These 
I  have  noted  down  in  some  way  or  another  in  the  plan. 
And  next  we  must  take  a  trip  through  the  city. 


VIII. 

AGRICULTURE  AND  ANIMAL  HUSBANDRY. 

In  the  farthermost  section  of  the  corporation  which 
faces  east  is  the  farm  quarter.  It  is  divided  into  two  parts, 
the  agriculture  proper  on  the  one  side,  and  the  animal  hus- 
bandry department  on  the  other.  For  all  the  grain,  vege- 
tables, and  greens  which  the  state  can  get  from  the  island, 
and  all  the  pack-animals,  beef-cattle,  and  flocks  of  which 
they  have  need,  are  kept  in  fourteen  buildings,  so  con- 
structed that  they  will  shelter  the  guards  and  care-takers 
also.  For,  since  the  buildings  rise  in  three  stories,  as  I 
have  shown,  they  hold  more  than  one  would  suppose. 
Whatever  waste  materials  accumulate,  are  taken  through 
the  gateways  in  the  corner  towers  and  carried  to  the  edge 
of  the  walls,  until  the  time  arrives  for  distributing  them 
over  the  fields  arid  meadows.    Directly  opposite  these  build- 


ONCERNING  THE   STATE  OF   CHRISTIANOPOLIS        151 

ings  is  a  rather  large  tower,  thirty  by  forty-five  feet,  which 
connects  the  farm  buildings  with  the  city  buildings;  it  also 
incloses  a  space  of  land,  so  that  under  the  tower  a  rather 
broad  vaulted  entrance  into  the  city  is  open,  and  smaller 
doors  lead  to  the  individual  houses.  This  tower  can  be  so 
fortified  on  both  sides  at  the  gates  that  there  can  be  no 
passing  back  and  forth  through  the  walls  to  the  town  when 
once  the  gates  are  closed.  A  hall  with  windows  all  around, 
is  built  under  the  dome  of  this  tower.  Here  the  citizens 
of  that  side  of  the  town  may  come  together,  as  often  as  the 
ordinances  require,  and  act  on  sacred  as  well  as  on  civil 
matters.  Uriel,  a  man  very  expert  in  agriculture,  soil  fer- 
tility, and  breeding  and  care  of  animals,  lives  above  in 
this  tower.  Kapzeel  and  Simea,  subordinate  to  Uriel,  are 
the  prefects  of  the  towers,  and  they  assist  him  in  his  work 
whenever  it  is  possible.  Here  there  is  no  rusticity,  but  the 
agriculture  of  the  patriarchs  is  reproduced,  the  results 
being  the  more  satisfactory,  the  closer  the  work  is  to  God 
and  the  more  attentive  to  natural  simplicity.    / 


c;™ 


IX. 

MILLS  AND  BAKERIES. 


Seven  mills  and  as  many  bake  shops  adjoin  these  two 
public  storehouses  which  face  south;  while  seven  meat 
shops  and  as  many  provision  chambers  are  on  the  side  that 
faces  north.  Larger  towers  divide  the  two  sides  as  in 
the  former  case ;  and  likewise,  towers  very  much  like  those 
smaller  ones,  inclose  them.  The  mills  do  not  only  grind 
the  grain  and  have  it  stored  on  the  upper  floors,  but  what- 


152  Christianopolis 

ever  is  to  be  done  with  machinery  apart  from  fire,  is  done 
here;  and  as  this  is  a  place  for  originality  to  work  its  way, 
there  is  a  great  variety  of  such  for  devising  pleasure  and 
wonder  on  the  part  of  the  spectator.  Here  paper  is  made, 
trees  are  sawed  into  beams,  and  arms  and  tools  are  polished. 
All  the  bread  which  is  necessary  to  supply  the  island  is 
baked  in  these  bake  shops,  and  all  flour  is  kept  here.  Be- 
tween these  are  tanks  for  oil,  and  underneath,  cellars  are  dug 
out  for  receiving  wine.  And  the  men  in  charge  of  the  storing 
and  packing  away,  are  expert  tasters.  Neria,  who  lives  in 
the  middle  tower,  has  charge  of  these,  and  Simea  and  Gadiel, 
prefects  of  the  small  towers,  assist.  The  arrangement  is 
that  each  prefect  is  responsible  to  two  of  the  four  men. 
You  will  be  surprised  how  a  supply  of  provisions,  not  at  all 
very  great,  can  be  made  to  suffice  for  temperate  habits  in 
everything.  For  though  no  one  in  the  whole  island  ever 
goes  hungry,  yet  by  the  grace  of  God  or  the  generosity  of 
nature,  there  is  always  abundance,  since  gluttony  and 
drunkenness  are  entirely  unknown.  Of  the  distribution  of 
food  I  will  speak  later;  let  me  add  just  one  thing  now,  that 
everything  is  done  neatly  and  with  proper  appreciation  of 
the  gifts  of  God.  Men  that  have  to  do  the  heavy  work  do 
not  become  wild  and  rough,  but  remain  kindly;  the  guards 
are  not  gluttons,  but  are  temperate,  not  evil-smelling  but 
cleanly  washed.  And  to  conclude,  the  government  is  ad- 
ministered in  a  way  so  advantageous  in  all  respects,  that  the 
people  can  enjoy  all  these  privileges  with  a  pleasure  that  is 
decent  and  need  not  be  concealed. 


Concerning  the  State  of  Christianopolis      153 

X. 

the  meat  shop  and  the  supply  house. 

A  district  on  the  north  is  devoted  to  the  slaughter  houses 
and  to  fourteen  other  buildings  which  have  to  do  with  the 
same.  This  part  has  no  suggestion  of  the  bestial  about  it. 
And  yet  in  other  places  I  have  seen  men  become  coarse  from 
the  daily  custom  of  shedding  blood,  or  the  handling  of  meats, 
fat,  hides,  and  the  like.  Here  also  there  are  kitchens  in- 
tended for  the  roasting,  boiling,  and  cleansing  of  animals; 
but  which  know  no  delicacies  or  dainties.  And  inasmuch 
as  they  praise  neatness  and  sanitation,  there  are  wash  houses 
for  washing  the  clothes  and  linen. 

The  provision  chamber  is  divided  into  several  rooms;  it 
has  butter,  lard,  suet,  grease,  tallow,  and  other  supplies  of 
this  kind;  but  also  fish,  dried  and  fresh,  and  all  kinds  of 
fowl,  not  only  for  the  inhabitants  but  also  for  strangers 
and  traveling  merchants.     For  there  is  the  greatest  oppor-\ 
tunity  for  commerce  in  this  island,  though  the  inhabitants/ 
of  the  place,  individually,  have  nothing  to  do  with  it.    Such  I 
matters  are  left  to  those  selected  to  attend  to  them.    And) 
here  the  real  value  of  exchange  appears,  which  looks  not 
so  much  at  the  gain,  as  at  the  variety  of  things ;  so  that  we 
may  see  the  peculiar  production  of  each  land,  and  so  com- 
municate with  each  other  that  we  may  seem  to  have  the 
advantages  of  the  universe  in  one  place,  as  it  were.    From 
this,  the  recognition  of  this  little  point,  our  earth,  and  also 
the  generosity  of  God,  the  Giver  of  all,  becomes  manifest; 
and  finally,  that  which  is  the  gift  of  all  men,  is  rendered 
that  of  every  individual.     I  will  not  say  more  along  this 
line  now,  for  in  the  first  place  there  is  need  of  too  much 


154  Christianopolis 

else,  and  then  the  subject  will  recur  often  in  the  rehearsal 
of  other  parts.  Thirhena  and  his  comrades,  Kapzeel  and 
Zarphat,  have  charge  of  this  part, of  the  work,  and  they 
regulate  the  daily  life  and  the  work  of  the  subordinates. 


XL 

METALS    AND    MINERALS. 

There  remains  the  section  on  the  west  which  is  given 
over  to  the  forge.  For  here  on  the  one  side  are  seven  work- 
shops fitted  out  for  heating,  hammering,  melting,  and  mold- 
ing metals;  while  on  the  other  side  are  seven  others  as- 
signed to  the  buildings  of  those  workmen  who  make  salt, 
glass,  brick,  earthenware,  and  to  all  industries  which  require 
constant  fire.  Here  in  truth  you  see  a  testing  of  nature 
herself;  everything  that  the  earth  contains  in  her  bowels 
is  subjected  to  the  laws  and  instruments  of  science.  The 
men  are  not  driven  to  a  work  with  which  they  are  unfa- 
miliar, like  pack-animals  to  their  task,  but  they  have  been 
trained  long  before  in  an  accurate  knowledge  of  scientific 
matters,  and  find  their  delight  in  the  inner  parts  of  nature. 
If  a  person  does  not  here  listen  to  the  reason  and  look  into 
the  most  minute  elements  of  the  macrocosm,  they  think  that 
nothing  has  been  proved.  Unless  you  analyze  matter  by  ex- 
periment, unless  you  improve  the  deficiencies  of  knowledge 
by  more  capable  instruments,  you  are  worthless.  Take  my 
word  for  it,  if  sophistry  should  undertake  to  prattle  here,  it 
would  be  a  mockery — to  such  an  extent  do  they  prefer  deeds 
to  words.  Here  one  may  welcome  and  listen  to  true  and  genu- 
ine chemistry,  free  and  active ;  whereas  in  other  places  false 


Concerning  the  State  of  Christianopolis      155 

chemistry  steals  upon  and  imposes  on  one  behind  one's  back. 
For  true  chemistry  is  accustomed  to  examine  the  work,  to 
assist  with  all  sorts  of  tests,  and  to  make  use  of  experiments. 
Or,  to  be  brief,  here  is  practical  science.  Sesbazar  with  his 
two  assistants,  Zarphat  and  Gadiel,  have  charge  and  seem  to 
require  not  so  much  the  labor  itself  as  a  fit  exercise  for  the 
human  body.  For  while  among  us  one  is  worn  out  by  the 
fatigue  of  an  effort,  with  them  the  powers  are  reinforced 
by  a  perfect  balance  of  work  and  leisure  so  that  they 
never  approach  a  piece  of  work  without  alacrity.  More- 
over, as  I  looked  on  the  work,  this  self-reproach  kept  com- 
ing into  my  mind,  that,  urged  by  so  long  a  time,  employed 
at  so  much  expense,  assisted  by  books,  I  had  learned  noth- 
ing of  all  these  things,  which  it  is  altogether  fitting  one 
should  know,  and  that  by  my  inexcusable  folly  I  had  neg- 
lected the  countenance  of  nature,  which  is  after  all  the  most 
attractive. 


XII. 

dwellings. 

When  then  I  had  examined  the  inclosure  containing 
the  shops  and  the  storehouses,  I  entered  through  the  east 
tower  and  saw  the  city  proper,  square  and  with  two  rows 
of  buildings  facing  each  other.  The  street  which  separates 
these  rows  of  houses  is  twenty  feet  wide,  and  is  of  sufficient 
width,  when  you  stop  to  consider  that  horses  and  wagons 
are  not  used  upon  it.  The  buildings  on  the  outer  side  are 
fifteen,  those  on  the  inner  side  twenty-five  feet  wide;  they 
are  thirty-three  feet  high  and  most  of  them  forty  feet  long  on 
the  side  facing  the  street.    The  walks  are  arched  and  sup- 


156  Christianopolis 

ported  by  columns  five  feet  wide  and  twelve  high,  that  rainy- 
weather  may  do  no  damage.  Where  the  walls  face  each 
other,  a  walk  is  formed  by  the  balconies  on  the  second  and 
third  stories,  all  of  which  it  has  been  deemed  wise  to  repre- 
sent in  the  diagrams.  The  larger  side  of  the  city,  if  you  stop 
to  count  the  towers,  has  thirteen  buildings,  the  smaller  side, 
eleven,  making  eighty-eight  in  all ; x  and,  if  this  is  multiplied 
by  three,  they  constitute  two  hundred  and  sixty-four  homes. 
The  distribution  of  these  is  shown  on  the  sketch.  No  one 
need  be  surprised  at  the  rather  cramped  quarters ;  for  there 
being  only  a  very  few  persons,  there  is  also  need  for  only  a 
very  little  furniture.  Other  people  who  house  vanity,  ex- 
travagance, and  a  family  of  that  sort,  and  who  heap  up 
baggage  of  iniquity,  can  never  live  spaciously  enough.  They 
burden  others  and  are  burdened  themselves,  and  no  one 
measures  their  necessities,  nay  even  their  comforts,  easily 
otherwise  than  by  an  unbearable  and  unmovable  mass.  Oh, 
only  those  persons  are  rich  who  have  all  of  which  they 
have  real  need,  who  admit  nothing  else,  merely  because  it  is 
possible  to  have  it  in  abundance !  For  as  often  as  I  have  seen 
wealth  on  this  earth  I  have  also  always  noticed  dissatisfac- 
tion standing  by ;  but  in  only  the  one  condition,  which  we  call 
"  lack,"  has  contentment  appeared. 


XIII. 

MECHANICS. 

In  walking  around  the  city,  I  could  easily  notice  what 
the  distribution  of  the  craftsmen  was.     For  even  as  the 
1  Probably  a  typographical  error  in  the  original. 


. 


Concerning  the  State  of  Christianopolis     157 

ty  is  four-cornered,  so  also  its  inhabitants  deal  with  four 
materials:  metals,  stones,  woods,  and  the  things  that  are- 
needed  for  weaving ;  but  with  this  difference,  that  the  occu- 
pations which  require  more  skill  and  innate  ability  are  as- 
signed to  the  inner  square,  while  those  which  admit  of  more 
ease  in  working,  to  the  outer  or  greater  square.  And 
they,  furthermore,  regard  clock-makers  and  organ-makers,  ^  ^ 
cabinet-makers,  sculptors,  and  masons  on  the  same  basis. 
This  feature,  moreover,  is  entirely  peculiar  to  them,  namely, 
that  their  artisans  are  almost  entirely  educated  men.  For 
that  which  other  people  think  is  the  proper  characteristic 
of  a  few  (and  yet,  if  you  consider  the  stuffing  of  inexperi- 
ence as  learning,  the  characteristic  of  too  many  men  al- 
ready) this  the  inhabitants  argue  should  be  attained  by 
all  individuals.  They  say  neither  the  subtleness  of  letters 
is  such,  nor  yet  the  difficulty  of  work,  that  one  man,  if  given 
enough,  cannot  master  both.  And  yet  there  are  some  who 
incline  more  to  this  or  to  that  occupation,  who,  if  they  pre- 
fer to  make  a  craft  a  specialty,  are  made  masters  over  their 
fellows,  that  they  may  in  turn  train  up  others  and  still  others. 
I  saw  what  mechanics  I  thought  were  workers  in  brass,  tin,  „ 
iron;  knife-makers,  turners,  makers  of  jewel  cases,  of 
statuary,  workers  in  gypsum,  fullers,  weavers,  furriers,  cob- 
blers ;  and  among  the  nobler  crafts,  sculptors,  clock-makers, 
goldsmiths,  organ-makers,  engravers,  goldleaf-beaters, 
ring-makers,  and  innumerable  other  like  trades  not  to  be 
despised.  Tanners,  harness-makers,  blacksmiths,  wagon- ^ 
makers,  trunk-makers,  stonecutters,  glass-makers,  all  these 
you  will  find  here.  Now  that  we  have  named  those  that 
follow  the  trades  it  might  be  said  that  patching,  sewing,  and  * 
embroidery  are  all  done  by  the  women,  ft  All  these  things  are 
done  not  always  because  necessity  demands,  but  for  the 
purpose  of  a  competition  among  the  mechanics,  in  order 


158  Christianopolis 

that  the  human  soul  may  have  some  means  by  which  it  and 
the  highest  prerogative  of  the  mind  may  unfold  themselves 
through  different  sorts  of  machinery,  or  by  which,  rather, 
the  little  spark  of  divinity  remaining  in  us,  may  shine 
brightly  in  any  material  offered./  Of  the  overseeing  and 
incentives,  as  also  of  the  hours  of  leisure  and  of  work,  we 
will  speak  later. 


XIV. 

PUBLIC  PRAYERS. 

Before  I  proceed,  something  should  be  said  regarding 
their  public  worship.  Three  prayers  are  offered  each  day, 
morning,  noon,  and  in  the  evening,  when  thanks  are  given 
to  God  for  blessings  received;  and  on  bended  knee  and 
with  folded  hands,  a  continuation  of  His  aid  and  a  worthy 
death  are  implored  in  a  solemn  formula.  No  one  may  be 
absent  from  these  prayers,  except  for  the  most  urgent  rea- 
son; parents  bring  all  their  children  hither  that  they  may 
learn  even  in  infants'  prattle  to  praise  God.  Then  a  reading 
from  the  Holy  Scriptures  is  listened  to,  and  the  meeting,  of 
about  half  an  hour,  is  dismissed  with  a  hymn.  If  the  day 
be  a  special  day,  on  which  some  remarkable  instance  of 
God's  grace  is  to  be  commemorated,  somewhat  more  time 
is  expended  in  the  devotions.  These  meetings  are  held  in 
the  larger  halls  of  the  towers,  and  each  one  has  his  assigned 
place.  And  nothing  is  more  worthy  of  Christians  than  this 
observance.  For  though  we  owe  secret  prayers  to  God,  our 
best  ones,  and  very  frequent,  yet  this  communion  of  spirits 
and  prayers  has  a  distinctly  pleasant  sound  in  the  ears  of 
God,  and  an  especial  efficacy.    Those  who  neglect  this  a 


. 


Concerning  the  State  of  Christianopolis      159 


perhaps  a  little  bit  too  sure  of  their  salvation,  while  those 
who  are  expecting  at  some  time  a  communion  of  saints, 
even  as  they  plan  all  things  in  this  world  with  a  view 
toward  the  heavenly  fatherland,  so  they  are  occupied  in 
divine  praise  more  diligently  and  more  eagerly  than  in  any 
other  thing.  On  this  account,  happy  and  very  wise  are 
those  who  anticipate  here  on  earth  the  firstlings  of  a  life 
which  they  hope  will  be  everlasting ;  and  most  unfortunately 
foolish  are  those  who  close  their  life  with  this  most  grievous 
mortality. 


XV. 

FOOD. 

Their  meals  are  private  to  all,  but  the  food  is  obtained 
from  the  public  storehouse.  And  because  it  is  almost  im- 
possible to  avoid  unpleasantness  and  confusion  when  the 
number  of  those  partaking  of  a  meal  is  so  great,  they  pre- 
fer that  individuals  shall  eat  together  privately  in  their  own 
homes.  Even  as  the  food  is  distributed  according  to  the 
nature  of  the  year,  so  also  it  is  apportioned  weekly  accord- 
ing to  the  number  of  families.  But  provision  of  wine  is 
made  for  a  half  year,  or  if  conditions  admit,  of  still  longer 
period.  They  get  their  fresh  meat  from  the  meat  shop, 
and  they  take  away  as  much  as  is  assigned  to  them.  Fish, 
as  also  game,  and  all  sorts  of  birds  are  distributed  to  them 
according  to  each  one's  proportion,  the  time  and  age  being 
taken  into  consideration.  There  are  ordinarily  four  dishes, 
and  these  after  being  carefully  washed  are  prepared  by  the 
women,  and  are  seasoned  with  wise  and  pious  words.  Who- 
ever wishes  to  have  a  guest  may  do  so,  and  the  parties  con- 


160  Christianopolis 

cerned,  join  their  dishes  accordingly ;  or  if  it  be  a  foreigner, 
they  ask  from  the  public  supplies  what  may  be  necessary. 
For  the  kitchen,  which  I  have  mentioned  above,  serves  this 
purpose,  that  whatever  decency  requires  beyond  the  regular 
measure  may  be  obtained  from  it.  Since  grown  children  are 
brought  up  elsewhere,  in  most  instances  a  family  consists 
of  four  or  five,  less  frequently  six  individuals,  father, 
mother,  and  one  or  two  children.  Servingmen  and  serving- 
women  are  a  rare  thing,  nor  very  noticeable,  except  in  the 
case  of  those  attending  the  sick,  those  in  confinement,  or 
babies.  The  husband  and  wife  perform  together  the  ordi- 
nary duties  of  the  home,  and  the  rest  is  taken  care  of  in 
the  public  workshop.  Matters  relating  to  boys  and  girls 
just  arriving  at  adolescence,  we  shall  hear  of  later.  Let 
us  just  consider  for  a  minute  what  an  enormous  burden  we 
would  be  freed  from,  if  the  multiplex  difficulty  of  providing 
food  and  drink,  and  the  perplexity  and  daily  care  of  stuffing 
our  stomachs  were  taken  from  us. 


XVI. 


OCCUPATIONS. 

Their  work,  or  as  they  prefer  to  hear  it  called,  "  the 
employment  of  their  hands,"  is  conducted  in  a  certain  pre- 
scribed way,  and  all  the  things  made  are  brought  into  a 
public  booth.  From  here  every  workman  receives  out  of 
the  store  on  hand,  whatever  is  necessary  for  the  work  of  the 
coming  week.  For  the  whole  city  is,  as  it  were,  one  single 
workshop,  but  of  all  different  sorts  of  crafts.  The  ones  in 
charge  of  these  duties  are  stationed  in  the  smaller  towers 


Concerning  the  State  of  Christianopolis      161 

at  the  corners  of  the  wall;  they  know  ahead  of  time  what 
is  to  be  made,  in  what  quantity,  and  of  what  form,  and  they 
inform  the  mechanics  of  these  items.  If  the  supply  of 
material  in  the  work  booth  is  sufficient,  the  workmen  are 
permitted  to  indulge  and  give  play  to  their  inventive  genius. 
No  one  has  any  money,  nor  is  there  any  use  for  any  private 
money;  yet  the  republic  has  its  own  treasury.  And  in  this 
respect  the  inhabitants  are  especially  blessed  because  no  one 
can  be  superior  to  the  other  in  the  amount  of  riches  owned, 
since  the  advantage  is  rather  one  of  power  and  genius,  and 
the  highest  respect,  that  of  morals  and  piety.  They  have 
very  few  working  hours,  yet  no  less  is  accomplished  than  in 
other  places  as  it  is  considered  disgraceful  by  all  that 
one  should  take  more  rest  and  leisure  time  than  is  allowed. 
Since  in  other  places  it  is  true  that  ten  working  men  with 
difficulty  support  one  idler,  it  will  not  be  difficult  to  believe 
that  with  all  these  men  working  there  is  some  time  of 
leisure  left  for  the  individuals.  And  yet  they  all  together 
attend  to  their  labors  in  such  a  way  that  they  seem  to 
benefit  rather  than  harm  their  physical  bodies.  Where 
there  is  no  slavery,  there  is  nothing  irksome  in  the  human 
body  which  weighs  down  or  weakens.  And  who  will  doubt 
that  where  God  is  favorable,  all  things  are  done  with  greater 
force  and  zeal,  more  easily  and  more  accurately  than  where, 
against  the  wishes  and  favor  of  God,  a  mass  of  useless 
buildings  is  heaped  up? 


1 62  Christianopolis 

XVII. 

VACATION   PERIODS. 

It  will  not  be  unprofitable  for  us  to  see  how  the  inhabi- 
tants of  Christianopolis  spend  their  leisure  time,  or  to  name 
it  more  properly,  the  breathing  spell  which  is  allowed  one. 
When  they  have  cheerfully  done  enough  to  fill  the  require- 
ments of  piety,  patriotism,  and  literature,  and  have  exer- 
cised their  bodies  in  the  mechanical  arts  according  as 
the  season  admits,  they  take  longer  or  shorter  periods  of 
quiet.  This  vacation,  they  say,  they  owe  not  so  much  to 
the  flesh  as  to  the  spirit,  not  less  to  the  soul  than  to  the 
body.  There  is  the  greatest  need  that  we  return  to  our- 
selves as  often  as  possible  and  shake  off  the  dust  of  the 
earth;  that  we  may  restock  our  minds  with  generous  reso- 
lutions and  attack  vice,  it  is  necessary  to  take  a  fresh 
start;  that  we  may  revive  the  wearied  faculties  of  the  soul 
and  sharpen  our  wits,  we  must  stand  near  or  even  sit 
down  upon  a  whetstone.  Thus  you  will  not  expect  to  find 
the  sporting  of  fools  nor  the  noise  of  aimless  wandering,  the 
result  of  this  national  rest;  but  a  relaxation  of  the  mind, 
intent  upon  some  subject,  and  especially  a  recollecting  of 
things  that  pertain  to  a  care  of  the  future  life,  lest  any- 
thing at  all  dearer  or  higher  than  God  be  brought  back  to 
us.  So  during  these  free  hours  it  is  common  to  see  the 
greatest  calmness  among  the  citizens,  many  devoting  them- 
selves to  some  special  service  to  God,  or  to  some  neighbor 
bearing  a  cross,  or  especially  instructing  each  other  mutually 
in  Christian  conversations.  But  alas  how  different  among 
those  who  struggle  in  the  world  and  whom  Satan  harasses, 
who  weary  the  spirit  and  relax  the  flesh,  who  are  occupied 


Concerning  the  State  of  Christianopolis      163 

in  the  mud  and  rest  in  filth!  They  are  never  less  with 
themselves  than  when  alone.  How  therefore  should  they 
hear  the  Lord  speaking  among  us!  How  should  they  at- 
tempt to  do  manly  deeds  of  valor!  How  should  they  give 
birth  to  new  offspring  of  genius  or  discover  new  inventions 
when  between  the  tumults  of  others  and  themselves  they 
grow  deaf  and  stiff ! 


XVIII. 

REWARDS. 

And  now,  I  judge,  you  will  want  to  know  of  what  ad- 
vantage it  is  for  one  of  regular  morals  and  excelling 
talent  to  live  in  this  city  when  you  hear  nothing  of  re- 
wards. Well,  he  of  the  Christian  City  solves  this  difficulty 
very  easily;  for  it  is  glory  and  gain  enough  for  him  to 
please  God.  And  yet  incentives  of  the  Holy  Spirit  are 
not  lacking.  For  really  deeds  of  the  children  of  God  are 
of  such  weight  with  these  citizens,  so  often  are  they  praised, 
and  in  so  many  ways  are  they  impressed  upon  the  minds 
of  the  youth,  that  every  generous  nature  burns  with  a  de- 
sire to  imitate.  Besides,  the  pleasure  of  the  consciousness 
of  having  done  right,  the  dignity  of  a  nature  that  has  over- 
come darkness,  the  greatness  of  dominion  over  the  pas- 
sions, and  above  all,  the  unspeakable  joy  of  the  companion- 
ship of  the  saints,  take  possession  of  a  refined  soul  far  too 
deeply  than  that  the  renouncing  of  worldly  pleasure  should 
be  feared.  Even  if  anything  makes  it  worth  while  on  the 
part  of  a  Christian  to  be  preferred  to  others,  here  there  is 
no  prerogative  except  of  virtue,  in  this  order  that  the  greatest 
worth  is  that  of  devotion  to  God,  then  of  moderation,  after^ 


164  Christianopolis 

that  of  a  subdued  nature,  and  finally  of  human  strength; 
and  as  far  as  each  one  is  nearer  the  will  of  God,  that  much 
the  more  fitted  is  he  thought  to  be  for  governing  others. 
And  since  the  world  changes  this  around,  understands  but 
little  the  experience  of  a  good  life,  and  pricks  up  its  ears 
to  hear  the  pipe  of  vanity,  it  subjects  the  mind  and  body 
to  the  poorest  guide.  It  is  not  surprising  for  one  not  to 
know  what  he  wishes  or  does  not  wish,  and  for  blind  leaders, 
though  promising  light,  to  follow  a  far  blinder  one  into  the 
abysses  of  darkness. 


XIX. 

PENALTIES. 

In  the  same  way  we  may  say  of  penalties,  there  is  no  use 
of  these  in  a  place  that  contains  the  very  sanctuary  of  God 
and  a  chosen  state,  in  which  Christian  liberty  can  bear  not 
even  commands,  much  less  threats,  but  is  borne  voluntarily 
toward  Christ.  Yet  it  must  be  confessed  that  human  flesh 
cannot  be  completely  conquered  anywhere.  And  so  if  it 
does  not  profit  by  repeated  warnings  (and  in  case  of  need, 
serious  corrections)  severer  scourges  must  be  used  to  sub- 
due it.  For  this  purpose  fit  remedies  are  on  hand,  not  of 
one  sort  only,  but  chosen  to  suit  different  individuals.  For 
truly,  if  one  withdraws  the  sustenance  from  one's  carnal 
appetites,  or  substitutes  the  cudgel  for  the  tickle  of  lust, 
much  may  be  remedied.  It  is  the  art  of  arts  to  guard  against 
permitting  sin  to  become  easy  for  anyone.  On  the  other 
hand,  how  wicked  it  is  to  vent  one's  wrath  against  those 
toward  whose  ruin  you  hurl  stones.  At  any  rate,  the  judges 
of  the  Christian  City  observe  this  custom  especially,  that 


Concerning  the  State  of  Christianopolis      165 

they  punish  most  severely  those  misdeeds  which  are  di- 
rected straight  against  God,  less  severely  those  which  injure 
men,  and  lightest  of  all  those  which  harm  only  property. 
How  differently  the  world  does,  punishing  a  petty  thief 
much  more  harshly  than  a  blasphemer  or  an  adulterer.  As 
the  Christian  citizens  are  always  chary  of  spilling  blood, 
they  do  not  willingly  agree  upon  the  death  sentence  as  a 
form  of  punishment ;  whereas  the  world,  ever  prodigal  even 
of  a  brother's  blood,  pronounces  wantonly  the  first  sentence 
which  occurs  to  it,  feeling  safe  in  this  subterfuge  that  it  has 
not  personally  employed  sword,  rope,  wheel,  and  fire,  but 
only  through  a  servant  of  the  law.  Christ  be  my  witness,  it 
is  certainly  handsome  logic  on  the  part  of  a  government  to 
make  thieves  of  dissolute  characters,  adulterers  of  the 
intemperate,  homicides  of  loafers,  witches  of  courtesans, 
in  order  that  it  may  have  someone  with  whose  blood  to 
make  expiation  to  God !  It  is  far  more  humane  to  tear  out 
the  first  elements  and  roots  of  vice  than*  to  lop  off  the  ma- 
ture stalks.  For  anyone  can  destroy  a  man,  but  only  the  best 
one  can  reform. 


XX. 


nobility. 

In  this  republic  no  value  is  set  on  either  succession  of 
title  or  blood  apart  from  virtue.  For  while  it  is  true  that 
those  who  deserve  well  are  given  the  highest  rank  and  are 
decked  with  medals,  yet  the  advantage  of  this  to  their 
children,  as  in  advance  of  others,  is  that  they  are  admon- 
ished more  frequently  of  this  family  example,  and  thus  the 
heredity  of  virtue  is  inculcated.     For  if  they  possess  this, 


166  Christianopolis 

they  are  easily  moved  to  the  laudable  memory  of  their 
parents,  in  such  a  way  however,  that  a  free  choice  may  not 
be  detrimental  to  the  new  virtue.  For  those  who  rise  in 
life  by  the  help  of  God,  which  is  the  first  moving  factor  of 
all  virtues,  are  to  be  honored  in  the  worship  of  God,  and 
employed  in  conducting  the  state  business.  But  this  is 
always  evident,  that  divine  gifts  rise  here  and  sink  there, 
thus  showing  that  excelling  is  not  a  human  attainment  nor 
due  to  the  distribution  of  a  few  men,  but  to  the  choice  of 
heaven.  It  is  not  necessary  to  state  what  a  mistake  those 
make  who  so  frequently  take  the  license  of  sinning  and 
the  tinder  of  corruption  out  of  the  prerogative  of  family 
distinction,  with  the  result  that  the  offspring  of  heroes, 
who  has  not  deteriorated,  is  an  object  of  surprise.  For 
as  it  is  true  that  parents  climb  the  lofty  citadel  of  virtue 
over  the  difficult  hills  of  work,  so  children  often  slide 
through  the  labyrinths  of  extravagant  pleasure  to  the  low- 
est engulfing  depths  of  vice.  If  these  should  look  back  or 
around  into  the  affairs  of  mortals,  they  would  never  admit 
that  what  might  have  commended  them  to  God  and  men, 
did,  by  free  rein  to  their  pleasures  and  destruction  of 
their  flatterers,  direct  them  into  the  readiest  downward  path 
of  body  and  soul. 


XXI. 

OFFICIALS. 

This  central  part  of  the  state  is  governed  by  eight  men, 
each  of  whom  lives  in  one  of  the  larger  towers.  Under  them 
are  eight  other  subordinates,  distributed  through  the  smaller 
towers.     The  spirit  of  all  of  these  is  rather  parental  than 


Concerning  the  State  of  Christianopolis      167 

overbearing ;  and  the  fear  of  those  intrusted  to  the  authori-  \ 
ties  is  not  greater  than  their  respect.  For  whatsoever  they  I 
may  order  others  to  do,  this  they  do  also  themselves.  They  | 
do  not  lead  any  more  with  the  voice  than  by  their  example. 
Nothing  is  easier  than  imitation  under  conditions  of  this 
kind,  nothing  more  natural  than  following  an  example, 
where  no  one  corrects  except  he  be  himself  above  criticism ; 
where  no  one  teaches  except  he  be  himself  learned;  and 
where  the  rule  itself  is  the  precept.  He  who  first  brought 
violence  and  disdain  into  the  world  had  nothing  divine  about 
him.  God  approaches  His  own,  and  is  approached  of  them. 
God  is  heard  of  them  and  hears.  So  far  from  mutual 
worship  and  contempt  being  permitted  us,  earthen  vessels 
of  the  same  clay,  it  is  not  even  seemly.  Since  all  things 
in  the  Christian  Republic  are  referred  to  God,  there  is  no 
need  of  secrets  and  councils  of  state,  in  which  Satan  in 
his  kingdom  rejoices.  Here  everything  is  open,  giving 
opportunity,  forsooth,  to  fear  God  and  to  love  one's  neigh- 
bor, which  is  the  very  crowning  point  of  human  society  as 
well  as  of  divine  law.  What  answer  then  will  they  give, 
who  convert  religion,  justice,  and  human  intercourse  into 
veritable  chains,  shackles,  and  prisons;  and  who  with 
wrinkled  brow,  poisoned  dress,  and  oily  tongue,  a  hardened 
heart  and  a  grasping  hand,  wish  not  merely  to  be  in  com- 
mand of  men,  but  to  lord  it  over  beasts  and  fill  whole 
volumes  with  these  monstrosities?  Surely  neither  the  law 
of  God  nor  the  Gospels  of  Christ  admit  confusion;  and 
yet  they  never  praise  the  human  dominion  in  their  followers, 
but  always  inculcate  a  common  brotherly  communion.  And 
now  because  the  church  has  renounced  these  principles,  she 
has  become  richer  and  more  formidable,  but  not  at  all  holier, 
she  who  could  not  be  influenced  even  in  her  last  cleansing 
to  lay  aside  arrogance  and  harshness  and  persuade   her 


168  Christianopolis 

curators  to  use  a  more  sensible  government.  And  so  the 
Christian  grieves  and  is  kept  in  the  midst  of  Christianity 
neither  giving  orders  nor  yet  sufficiently  obeying. 


XXII. 

PUBLIC   WORKS. 

There  are  also  public  duties,  to  which  all  citizens  have 
obligation,  such  as  watching,  guarding,  harvesting  of  grain 
and  wine,  working  roads,  erecting  buildings,  draining 
ground ;  also  certain  duties  of  assisting  in  the  factories,  which 
are  imposed  on  all  in  turn  according  to  age  and  sex,  but 
not  very  often  nor  for  a  long  time.  For  even  though  cer- 
tain experienced  men  are  put  in  charge  of  all  the  duties, 
yet  when  men  are  asked  for,  no  one  refuses  the  state  his 
services  and  strength.  For  what  we  are  in  our  homes,  they 
are  in  their  city,  which  they  not  undeservedly  think  a  home. 
And  for  this  reason  it  is  no  disgrace  to  perform  any  pub- 
lic function,  so  long  as  it  be  not  indecent.  Hence  all  work, 
even  that  which  seems  rather  irksome,  is  accomplished  in 
good  time  and  without  much  difficulty,  since  the  prompt- 
ness of  the  great  number  of  workmen  permits  them  easily  to 
collect  or  distribute  the  greatest  mass  of  things.  Who  does 
not  believe,  since  we  are  willing,  all  of  us,  to  rejoice  in  and 
enjoy  privileges  and  conveniences  of  a  community,  that 
the  care  and  the  work  are  ordinarily  imposed  upon  a  few, 
while  continual  idleness  and  gluttony  are  made  permissible 
to  the  many?  On  the  contrary,  who  denies  that  every  citi- 
zen, in  his  own  place  and  order,  owes  his  best  efforts  to  the 
republic,  not  merely  with  his  tongue  but  also  with  hand  and 


Concerning  the  State  of  Christianopolis      169 

shoulder?  With  an  entirely  mistaken  sense  of  delicacy  do 
the  carnal-minded  shrink  from  touching  earth,  water,  stones, 
coal,  and  things  of  that  sort;  but  they  think  it  grand  to 
have  in  their  possession  to  delight  them,  horses,  dogs,  har- 
lots, and  similar  creatures.  Now  the  inhabitants  of  Chris- 
tianopolis laugh  at  this  and  not  unjustly,  since  painted  on 
their  coats  of  arms  they  show  here  and  there,  not  implements 
of  fierceness  and  pomp,  but  those  of  humanity  and  work; 
and  against  other  people  the  former  prove  a  confession  of 
their  vanity  and  brutality. 


XXIII. 

THE   HOMES. 

No  one  owns  a  private  house;  they  are  granted  and  as- 
signed to  individuals  for  their  use ;  and,  if  the  state  desires, 
they  easily  change  their  abodes.  Almost  all  the  houses  are 
built  after  one  model ;  they  are  well  kept  and  especially  free 
from  anything  unclean.  There  are  three  rooms  in  the  aver- 
age house,  a  bathroom,  a  sleeping  apartment,  and  a  kitchen. 
And  the  latter  two  are  generally  separated  by  a  board  par- 
tition. The  middle  part  within  the  towers  has  a  little  open 
space  with  a  wide  window,  where  wood  and  the  heavier 
things  are  raised  aloft  by  pulleys.  The  house  has  one  door 
and  the  head  of  the  house  is  responsible  for  it.  This  leads  to 
the  balcony  from  which  one  ascends  either  through  the 
towers  or  by  way  of  a  spiral  stairs.  In  this  connection  the 
plan  should  be  examined  carefully,  for  there  is  not  leisure  to 
recount  details.  At  the  rear  of  each  building  is  a  garden, 
kept  with  much  care  and  nicety,  inasmuch  as  the  gardens 
are  conducive  to  health  and  furnish  fragrance.     The  roof 


170  Christianopolis 

serves  a  common  purpose;  for  the  walls,  built  up  in  steps 
and  frequently  constructed  as  a  check  for  fire,  separate  and 
the  gutters  unite  it.  The  buildings  have  double  windows, 
one  of  glass  and  one  of  wood,  inserted  in  the  wall  in  such  a 
way  that  each  may  be  opened  or  closed  as  is  desired.  There 
are  small,  private  cellars,  for  not  a  great  deal  need  be 
stored  in  them.  And  so  whatever  extravagance  and  burdens 
there  may  be  in  the  world,  these  people  draw  together  into 
what  you  might  call  a  very  suitable  shell,  where  nothing  is 
lacking  which  should  cover  a  man  and  contain  his  belong- 
ings. The  houses  are  kept  up  at  the  expense  of  the  state, 
and  provision  is  made  by  the  carefulness  of  inspectors  that 
nothing  is  thoughtlessly  destroyed  or  changed.  Fire  can 
hardly  ever  do  any  damage  or  break  through  and  spread. 
They  drive  out  cold  with  furnace  heat,  and  counteract  heat 
with  shade.  How  unfortunate  are  those  who  believe  that 
they  have  built  lasting  dwellings  for  themselves  here  and 
then  discover  too  late  that  they  have  been  working  in  the 
dark  for  others;  meantime  they  have  never  been  at  home, 
not  even  in  their  own  bodies.  But  even  more  unhappy,  if 
Christ  passes  by  their  inauspicious  palaces  and  enters  the 
huts  of  the  poor! 


XXIV. 

FURNITURE  AND  FURNISHINGS. 

Now  it  will  be  easy  to  guess  what  the  furnishings  are. 
There  are  none  except  the  most  necessary,  and  even  then 
scant.  The  beds  for  both  family  and  stranger  are  com- 
fortable, neat,  and  well  arranged.  The  neatness  of  the 
women  provides'  for  clean  bed-  and  table-linen  as  well  as 


Concerning  the  State  of  Christianopolis      171 

underwear  and  chaplets.  There  are  the  necessary  dishes 
for  the  table  and  enough  cooking  utensils.  For  why  should 
you  want  great  numbers  of  things  when  all  that  you  may 
reasonably  desire  can  always  be  obtained  at  the  public  store- 
house? They  have  only  two  suits  of  clothes,  one  for  their 
work,  one  for  the  holidays ;  and  for  all  classes  they  are  made 
alike.  Sex  and  age  are  shown  by  the  form  of  the  dress. 
The  cloth  is  made  of  linen  or  wool,  respectively  for  sum- 
mer or  winter,  and  the  color  for  all  is  white  or  ashen  gray ; 
none  have  fancy,  tailored  goods.  Drinking  goblets  are  for 
the  most  part  of  glass,  yet  some  are  tin  and  the  rest  brass. 
Of  the  arms  and  letters  we  will  speak  later.  It  is  quite 
evident  that  all  this  furniture  requires  no  care  except  that 
incident  upon  cleaning,  no  guarding  except  the  simplest, 
no  expenses  except  the  most  insignificant;  yet  they  are 
not  less  effective  than  the  heaps,  caves,  chests,  and  like 
prisons  of  the  riches  of  this  world.  If  you  need  any  in- 
strument other  than  what  is  in  daily  use,  you  may  get  it 
at  the  supply  house.  For  there  are  enough  implements  on 
hand,  both  private  and  public,  since  the  whole  state  is  one 
of  artisans.  Moreover,  they  ought  to  be  ashamed  of  them- 
selves who  are  inactive  in  the  great  multitude,  but  in  the 
meantime  pride  themselves  with  all  sorts  of  vessels  and  in- 
struments, while  they  do  absolutely  nothing  except  with 
other  people's  hands,  eyes,  and  ears,  and  in  the  same  way 
accumulate  wealth  with  useless  solicitude;  wretched  they 
are  in  the  midst  of  such  a  laborious  and  manifold  group  of 
props,  with  which  they  hope  to  be  raised  from  the  ground 
on  stilts  and  appear  sublime.  They  are  made  fools  equally 
for  their  attempt  to  wander  over  the  earth  and  to  fly  toward 
the  sky. 


172  Christianopolis 

XXV. 

y  NIGHT  LIGHTS. 

They  do  not  allow  the  night  to  be  dark,  but  brighten  it 
up  with  lighted  lanterns,  the  object  being  to  provide  for  the 
safety  of  the  city  and  to  put  a  stop  to  useless  wandering 
about,  but  also  to  render  the  night  watches  less  unpleasant. 
They  would  strive  in  this  way  to  resist  the  dark  kingdom 
of  Satan  and  his  questionable  pastimes;  and  they  wish  to 
remind  themselves  of  the  everlasting  light.  What  Anti- 
christ expects  from  the  great  number  of  wax  candles,  let 
him  see  for  himself;  but  let  us  not  shrink  back  from  any 
system  which  lessens  the  fear  of  a  man  working  at  night  in* 
the  darkness,  and  which  removes  the  veil  which  our  flesh 
is  so  anxious  to  draw  over  license  and  dissoluteness.  And 
vthere  is  no  reason  why  we  should  consider  expense  here, 
when  in  other  matters  these  citizens  are  exceptionally 
economical  and  when  in  other  places  there  is  the  greatest 
extravagance  in  most  all  affairs.  Oh,  if  we  would  but  turn 
more  to  the  light,  there  would  not  be  such  an  opportunity 
for  every  sort  of  meanness,  nor  such  great  numbers  of 
swindlers!  Would  that  the  light  of  our  hearts  were  burn- 
ing more  frequently,  and  that  we  would  not  so  often 
endeavor  to  deceive  the  all-seeing  eye  of  God!  Now  that 
the  darkness  serves  as  excuse  for  the  world  and  opens  it 
for  all  sorts  of  baseness,  while  it  spreads  blindness  over 
those  things  of  which  it  is  ashamed,  what  will  be  the  situa- 
tion when  at  the  return  of  Christ,  the  Sun,  every  fog  will 
be  dispelled  and  the  world's  corruptness  which  it  guards 
with  so  many  covers,  shall  appear,  when  the  wantonness  of 
the  heart,  the  hypocrisy  of  the  lips,  the  deceitful  deeds  of 


Concerning  the  State  of  Christianopolis      173 

the  hands,  and  its  much  other  filth  shall  be  a  disgrace  to 
itself  and  a  mockery  to  the  blessed? 


XXVI. 

THE   COLLEGE. 

Now  is  the  time  when  we  approach  the  innermost  shrine 
of  the  city  which  you  would  rightly  call  the  center  of 
activity  of  the  state.  It  is  square,  two  hundred  and  seventy 
feet  on  the  outside,  a  hundred  and  ninety  feet  on  the  inside, 
bounded  by  four  corner  towers  and  intersected  by  as  many 
others,  opposite  each  other  and  inclosed  by  a  double  line  of 
gardens.  There  are  in  the  whole  building  four  stories,  ris- 
ing respectively  to  a  height  of  twelve,  eleven,  ten,  and  nine 
feet;  and  the  towers  extend  eight  feet  more  even  above 
these.  Toward  the  market-place,  on  the  inside,  there  is  an 
open  porch,  very  attractive  with  its  seventy-two  columns. 
Here  religion,  justice,  and  learning  have  their  abode,  and 
theirs  is  the  control  of  the  city;  and  eloquence  has  been 
given  them  as  an  interpreter.  Never  have  I  seen  so  great 
an  amount  of  human  perfection  collected  into  one  place, 
and  you  will  confess  the  same  when  you  shall  have  heard  a 
description  of  the  sights.  And  yet  I  often*  wonder  what 
people  mean  who  separate  and  disjoin  their  best  powers,  the 
joining  of  which  might  render  them  blessed  as  far  as  this 
may  be  on  earth.  There  are  those  who  would  be  considered 
religious,  who  throw  off  all  things  human;  there  are  some 
who  are  pleased  to  rule,  though  without  any  religion  at  all ; 
learning  makes  a  great  noise,  flattering  now  this  one,  now 
that,  yet  applauding  itself  most.     What  finally  may  the 


174  Christianopolis 

tongue  do  except  provoke  God,  confuse  men,  and  destroy 
itself?  So  there  would  seem  to  be  a  need  of  co-operation 
which  only  Christianity  can  give — Christianity  which  con- 
ciliates God  with  men  and  unites  men  together,  so  that 
they  have  pious  thoughts,  do  good  deeds,  know  the  truth, 
and  finally  die  happily  to  live  eternally.  Let  us  then  co- 
operate once  lest  we  be  separated  for  eternity. 


XXVII. 

THE   TRIUMVIRATE. 

Now  let  us  consider  why  they  prefer  an  aristocracy  to 
a  monarchy.  For  though  a  monarchy  has  many  advantages 
yet  they  prefer  to  preserve  this  dignity  for  Christ,  and 
they  distrust,  not  without  cause,  the  self-control  of  human 
beings.  Christ  does  not  tolerate  too  absolute  a  representa- 
tive, nor  does  a  man  raised  too  high  look  up  at  the  sky;  he 
looks  down  upon  the  earth.  One's  own  experiences  are  the 
nearest,  and  they  are  worse,  the  more  one  is  given  to  tyranny 
and  weakness  of  character.  In  such  an  instance,  at  least, 
the  triumvirate  is  the  safest  form  of  government,  when  it 
admits  only  the  best  in  the  state  and  those  most  experienced 
in  public  affairs,  since  one  must  work  up  through  all  steps 
of  virtue  to  it.  Each  one  of  the  leaders  does  his  own  duty, 
yet  not  without  the  knowledge  of  the  others ;  all  consult 
together  in  matters  that  concern  the  safety  of  the  state. 
Each  has  a  senate,  but  on  fixed  days  they  all  meet  together 
that  decision  in  the  most  important  matters  may  be  reached 
with  common  consent.  As  is  fitting,  all  these  men  must  be 
loyal,  prudent,  and  wise ;  yet  some  are  designated  for  these 


Concerning  the  State  of  Christianopolis      175 

ranks,  or  distinguished  as  being  more  exact.  The  chan- 
cellor announces  all  the  decrees  of  the  senators,  repeats 
them,  and  makes  them  public.  This  man  must  be  one  of 
greatest  tact  and  trustworthiness.  No  litigation  is  adjusted 
here;  for  the  citizens  have  no  controversies  too  great  to  be 
settled  by  the  arbitration  of  the  tribunes.  But  questions  of 
the  truth  of  the  Christian  religion,  the  cultivation  of  vir- 
tues, the  methods  of  improving  the  mind;  also  the  need  of 
treaties,  war,  negotiations,  buildings,  and  supplies  are  de- 
liberated upon,  with  great,  yet  modest  freedom  and  with  a 
proper  appreciation  of  the  gifts  of  God.  So  it  comes  that 
they  act  upon  serious  matters  calmly  while  other  peoples 
become  disturbed  and  anxious  over  trivial  things,  a  very 
evident  witness  of  their  vanity,  who  roll  up  and  impose 
troubles  upon  themselves,  or  if  there  are  none,  trump  up 
some  in  order  that  they  may  torture  themselves  in  bearing  up 
under  them. 


XXVIII. 

religion. 

Looking  all  these  things  over,  I  might  have  suspected 
this  place  of  being  some  fanatical  city,  since,  in  the  world 
whatever  seeks  the  skies  is  heretical.  But  a  double  plate 
on  which  stood  the  sum  of  their  confession  and  profession 
inscribed  in  letters  of  gold,  soon  freed  me  from  error.  The 
words  of  this  tablet,  as  I  wrote  them  down,  have  the  fol- 
lowing import: 

I.  We  believe  with  our  whole  heart  in  one  triune  God,  very 
good,  very  wise,  great,  and  everlasting :  the  Father,  who  created  the 
world  out  of  nothing,  preserves,  moves,  and  directs  the  same,  whose 


176  Christianopolis 

ministers  are  good  angels,  against  whom  the  condemned  Satan  is 
rebellious,  whose  delight  is  man,  once  the  divine  image  and  prince 
of  the  world,  to  whom  sin  is  hateful,  whose  interpreter  of  all 
wisdom  and  summary  of  all  uprightness  is  the  Scriptures,  and 
whose  love,  through  the  giving  of  His  Son,  is  most  open  and  kind. 

II.  We  believe  with  a  whole  heart  in  Jesus  Christ,  the  Son  of 
God  and  Mary,  coequal  with  the  Father  yet  like  us,  our  Redeemer, 
united  as  to  personality  in  two  natures  and  communicating  in  both, 
our  Prophet,  King,  and  Priest,  whose  law  is  grace,  whose  scepter 
is  that  of  peace,  whose  sacrifice,  that  of  the  cross. 

III.  We  believe  in  the  same  regeneration  of  the  Spirit,  the  admis- 
sion of  sin,  even  the  brotherhood  of  our  flesh  with  Him  and  in 
Him,  and  the  restoring  to  dignity,  lost  by  the  fall  of  Adam. 

IV.  We  believe  that  by  His  life,  suffering,  and  death  He  has 
given  satisfaction  to  the  justice  of  God,  that  mercy  has  been 
merited,  the  same  has  been  brought  to  us  through  the  Gospels, 
given  over  to  our  faith,  intrusted  to  the  purity  of  life,  and  that 
thence  the  dominion  of  sin  was  crucified,  destroyed,  and  buried. 

V.  We  believe  that  the  kingdom  of  hell  and  the  poison  of 
death  have  been  destroyed,  and  that  in  the  victory  of  the  resurrec- 
tion, security  has  been  restored  to  us  under  the  care  of  God. 

VI.  We  believe  the  kingdom  of  Christ  is  infinite  and  eternal, 
where  He  is  present  to  His  church  at  the  right  hand  of  the  Father 
Omnipotent,  Omnipresent,  and  that  He  feeds,  keeps,  and  quickens 
her  spiritually  with  His  Word,  even  as  He  does  literally  with  flesh 
and  blood. 

VII.  We  believe  His  supreme  judgment,  which  He  shall  pro- 
nounce upon  all  men,  good  and  evil,  with  highest  majesty,  and 
shall  distinguish  the  just  from  the  unjust  most  critically. 

VIII.  We  believe  with  our  whole  heart  in  the  Holy  Spirit,  our 
Comforter  and  Teacher,  by  whom  we  are  sanctified,  enlivened,  and 
equipped,  after  we  go  from  freedom  to  doing  good,  by  whom 
we  are  made  wise  beyond  nature,  armed  against  nature,  and 
put  at  peace  with  her ;  by  whom  we  grow  warm,  are  united  and 
divided  into  languages ;  by  whom  we  see  and  hear  the  past,  present, 
and  future  properly  correlated;  by  whom  we  look  into  the  Word 
of  God. 

IX.  We  believe  in  a  holy,  universal  church,  purified  by  the  water 
of  baptism  from  infancy,  and  fed  by  the  communion  of  the 
eucharist,  thus  guarded  with  the  seals  of  the  new  covenant,  taught 
in  the  ministry  of  the  Word,  disciplined  with  the  cross,  ready  to 
serve  in  prayers,  active  in  charity,  generous  in  communion,  powerful 
in  excommunication,  which  though  distributed  over  the  earth,  the 
unity  of  faith  joins,  the  diversity  of  gifts  strengthens,  Christ,  the 


Concerning  the  State  of  Christianopolis      177 

Bridegroom  and  Head,  renders  invincible,  and  which  the  standing 
of  the  different  classes  and  the  purity  of  marriage  embellish. 

X.  We  believe  in  a  free  forgiveness  of  all  sins  through  the  min- 
istry of  the  Word,  and  in  the  obligation  of  our  gratitude  and  obedi- 
ence on  account  of  this. 

XI.  We  believe  in  the  general  resurrection  of  the  human  flesh, 
so  much  desired  by  the  faithful  that  on  account  of  it  they  par- 
ticularly love  a  natural  death ;  so  formidable  to  the  wicked  that  on 
account  of  it  they  consider  the  natural  life  to  be  especially  cursed. 

XII.  We  believe  in  an  eternal  life  by  which  we  shall  obtain 
perfect  light,  ability,  quiet,  knowledge,  plenty,  and  joy;  by  which 
also  the  malice  of  Satan,  the  impurity  of  the  world,  the  corruption 
of  men  shall  be  checked;  by  which  it  shall  be  well  with  the  good, 
and  evil  with  evil-doers,  and  the  visible  glory  of  the  Holy  Trinity 
shall  be  ours  forever. 


XXIX. 

ADMINISTRATION   OF   THE  STATE. 

Thus  far  it  has  been  permitted  us  to  hear  about  the  re- 
ligion ;  the  other  tablet  prescribes  the  rules  of  daily  life,  and 
the  words  read  as  follows: 

I.  We  strive  with  all  our  strength  to  submit  ourselves  in  all 
reverence  and  adoration  to  God,  the  one  Founder  and  Ruler  of 
the  human  race,  and  to  prefer  nothing  in  heaven  or  on  earth  to 
Him;  to  refer  our  life  and  all  our  actions  to  His  glory  and  to 
succeed  with  His  aid. 

II.  We  strive  never  to  provoke  the  holy  name  of  God  with  any 
form  of  blasphemy,  never  to  alienate  it  by  grumbling,  dishonor  it 
by  frivolity,  neglect  it  on  account  of  laziness ;  and  we  strive  to 
regard  reverently  the  most  holy  mysteries  of  our  salvation. 

III.  We  strive  to  have  leisure  ever  for  our  God,  to  rest  from 
the  confusion  of  cravings  of  the  flesh,  to  provide  a  quiet  shrine 
for  the  Trinity,  a  pure  dwelling  place  for  our  neighbor,  breathing- 
space  for  all  creatures,  to  devote  our  time  only  to  the  Divine  Word. 

IV.  We  strive  to  preserve  and  practice  love  to  parents,  respect 
to  our  superiors,  propriety  to  our  equals,  modesty  toward  those  that 


178  Christianopolis 

have  been  trusted,  labor  for  the  republic,  a  good  example  to  pos- 
terity, and  to  perform  the  duties  of  Christian  love  with  mutual 
kindnesses. 

V.  We  strive  to  bridle  our  wrath,  to  restrain  our  impatience,  to 
value  human  blood,  to  forget  revenge,  to  abhor  jealousy,  and  care- 
fully to  imitate  the  very  gentle  heart  of  Christ. 

VI.  We  strive  to  shield  the  innocence  of  youth,  the  virginity  of 
maidens,  the  purity  of  matrimony,  the  unpolluted  restraint  of 
widowhood,  and  to  overcome  luxury  and  intoxication  with  the  tem- 
perance and  fasting  of  the  flesh. 

VII.  We  strive  to  enjoy  the  goods  intrusted  to  us  by  God,  as 
diligently  as  possible,  peacefully,  properly,  and  with  giving  of 
thanks ;  to  exercise  the  duties  of  acquisition  and  distribution  as 
justly  as  possible,  of  employment  modestly  and  of  conservation 
safely. 

VIII.  We  strive  to  propagate  the  light  of  truth,  the  purity  of 
conscience,  the  integrity  of  bearing  testimony,  freely  and  correctly, 
to  reverence  the  presence  of  God  at  every  time  and  place,  to  protect 
the  innocent  and  to  convict  the  guilty. 

IX.  We  strive  to  disturb  nothing  of  another,  nor  to  confound 
divine  with  human  things,  to  submit  to  our  lot,  to  inhabit  our 
dwellings  peacefully,  and  to  despise  the  sojourning  place  of  the 
whole  world. 

X.  We  strive  so  to  establish  our  intercourse  that  each  one's 
property  be  given  and  preserved  to  him,  and  that  no  one  would 
rather  covet  the  affairs  of  another  than  to  put  his  own  in  order  and 
devote  them  to  the  glory  of  God  and  the  public  safety. 

When  I  had  read  these  tablets  I  was  not  a  little  more 
strengthened  in  the  belief  that  here  lived  a  people  of  Christ, 
whose  religion  agreed  with  that  of  the  apostles  and  the 
state  administration  with  the  law  of  God.  For  although 
pseudo-Christians  boast  of  these  two  characteristics,  yet 
anyone  who  associates  with  them,"  even  occasionally,  ^will 
easily  see  that  their  words  are  sacred,  but  their  secret  acts 
unfeeling;  though  their  confession  is  honorable,  their  con- 
fusion is  distressing;  it  will  be  evident  that  their  formula 
of  peace  is  very  frequently  a  thoroughfare  of  discord ;  mean- 
time they  accuse  their  flesh  and  yet  will  not  accept  the  help- 
ing hand  of  God  nor  the  corrections  of  the  Spirit. 


Concerning  the  State  of  Christianopolis      179 
XXX. 

THE    MINISTER  OR    PRESBYTER. 

Now  when  I  was  led  away  from  this  place,  I  was  ad- 
mitted into  the  presence  of  the  chief  priest,  not  by  any  means 
a  Roman  pontifex,  but  a  Christian.  His  name  was  Abi- 
aldon,  a  man  of  revered  old  age  and  from  whose  countenance 
there  shone  real  divinity.  No  one  is  more  practiced  in  the 
Holy  Word,  no  one  more  experienced  in  the  same.  When 
he  was  graciously  and  zealously  speaking  with  me,  I  recog- 
nized the  ambassador  and  mediator  of  God ;  he  did  not  look 
at  things  of  the  earth  at  all.  When  I  attempted  according 
to  our  custom  to  recognize  this  man  with  titles,  he,  disdain- 
ing such  earthly  absurdities,  would  not  tolerate  it,  saying 
he  considered  himself  sufficiently  well  appreciated  if  I  be- 
lieved him  to  be  the  servant  of  God  and  my  spiritual  father. 
They  say  that  he  is  very  often  inspired  of  God  and  that  he 
then  announces  some  unusual  things,  but  with  the  greatest 
modesty  of  the  spirit.  Only  once  a  week,  and  that  on  Sun- 
day, he  addresses  the  people  and  teaches  them  with  divine 
eloquence ;  and  they  confess  that  they  have  never  listened  to 
him  without  receiving  an  inward  impulse  for  good.  He  is 
ashamed  to  advise  others  to  do  a  thing  which  he  has  not 
already  done  himself.  Hence  when  standing  before  the 
people,  though  he  be  silent,  he  teaches.  His  whole  time  he 
spends  in  sacred  meditations  and  especially  in  efforts  to 
further  Christianity,  and  he  seeks  no  other  refreshment 
than  heavenly  food.  When  he  blessed  me  I  felt  something 
warm  within  me,  and  it  permeated  my  whole  being.  Truly 
this  genuine  theology  is  more  efficacious  than  the  assertions 
of  many  among  the  worldly.    I  blushed  when  I  remembered 


180  Christianopolis 

the  pride,  greed,  jealousy,  and  wine-drinking  of  some,  and 
the  other  sins  of  our  sacred  order.  You  would  suppose  that 
they  did  not  themselves  believe  what  they  were  persuading 
others  to  believe,  granted  that  they  have  actually  learned  to 
persuade  anyone.  Under  their  good  favor,  I  was  well 
pleased  with  Abialdon,  a  man  of  fervent  spirit,  but  tem- 
perate flesh,  a  lover  of  the  heavens,  but  forgetful  of  the 
things  of  the  world,  always  doing,  rarely  speaking,  intoxi- 
cated with  God,  abstaining  from  voluptuousness,  guarding 
the  flock,  neglecting  himself,  first  in  merit,  last  in  boasting. 


XXXI. 

CONSCIENCE. 

I  do  not  hesitate  either  to  praise  the  wife  of  the  preacher 
(for  he  is  a  married  man).  Her  name  is  Senidis,  a  very 
excellent  woman,  observing  to  the  last  detail  the  rules  of 
piety  and  moderation.  She  neglects  nothing  of  which  it  is 
right  that  her  husband  should  be  advised.  Being  very  sen- 
sible herself,  she  is  not  often  deceived;  and  being  upright 
she  does  not  deceive  others.  She  always  bears  an  untroubled 
countenance  and  is  of  calm  mind,  being,  as  she  well  knows, 
most  happily  married.  She  has  blessed  her  husband  with  a 
numerous  and  beautiful  offspring;  two  of  these  children 
are  daughters,  Alethea  and  Parrhesia.  She  guards  her  own 
affairs  carefully,  takes  greatest  pride  in  her  married  state, 
and  seeks  nothing  else.  In  order  that  nothing  may  go 
wrong,  because  of  her  negligence,  she  tends  things  care- 
fully and  aspires. to  cleanliness  in  everything.  She  speaks 
when  there  is  reason.     At  other  times  she  prefers  to  keep 


Concerning  the  State  of  Christianopolis      181 

silent.  When  there  is  need  of  skill  and  diligence  she  has 
no  equal;  for  this  reason  the  hangings  and  coverings  of 
the  shrine  were  woven  by  her  hands.  When  I  remember 
her,  I  am  disgusted  with  worldly  women;  for  they  either 
are  superstitiously  scrupulous,  or  altogether  dull,  or  they 
rudely  scold,  or  they  admit  anything  however  wicked,  or 
they  wrinkle  up  their  faces,  or  they  revel  wantonly;  finally 
they  keep  giving  their  husbands  advice,  and  never  in  sea- 
son; they  never  love  them  sincerely  nor  take  care  of  them 
economically.  Forsooth,  such  is  the  light-mindedness  of 
the  consciences  of  the  world,  that  after  the  dances  of  human 
vanity,  when  the  honey  of  vices  has  turned  bitter,  they  do 
not  turn  to  God  with  a  timely  change  of  heart;  but  they 
annoy  one  with  their  dog-like  yelps  and  drive  people  to 
desperate,  hasty  acts.  Happy  is  that  holy  matron  who  by 
her  example  has  taught  that  it  is  possible  to  pay  the  closest 
attention  to  one's  affairs,  and  yet  be  holy  with  a  joyful 
countenance. 


XXXII. 

THE  MINISTER'S  ASSISTANT  OR  THE  DIACONUS. 

The  church  of  the  Christian  City  has  also  a  diaconus  by 
the  name  of  Achban.  He  is  very  closely  associated  with 
Abialdon,  and  his  duty  is  to  educate  the  youth,  distribute  the 
sacraments,  perform  marriage  ceremonies,  and  give  com- 
fort to  the  sick.  Not  that  this  is  not  also  the  office  of  the 
presbyter  himself,  but  less  his  than  that  of  the  diaconus. 
The  superior  does  not  despise  his  colleague,  but  rather 
the  colleague  has  the  greatest  respect  for  his  superior. 
The  former  does  not  burden  and  weigh  down  the  latter 


182  Christianopolis 

with  heavy  tasks,  but  the  latter  supports  the  former.  The 
one  does  not  command,  but  the  other  is  naturally  obedient. 
Even  as  between  father  and  son  there  should  be  a  mutual 
affection,  exactly  such  is  the  relation  in  this  case,  though 
there  is  little  difference  in  their  ages.  No  power  commands 
more  effectively  and  none  serves  more  readily  than  love. 
The  diaconus  does  not  care  to  make  any  changes,  nor 
does  he  ever  forget  himself  so  far  as  to  boast.  But  he  is 
glad  to  hear  from  his  spiritual  father  what  God  commands, 
what  is  best  for  the  church.  He  preaches  one  sermon  be- 
fore the  people  in  the  middle  of  the  week.  I  do  not 
know  why  they  should  meet  in  assembly  less  often  than 
others,  unless  it  be,  as  I  suspect,  that  they  prefer  to  have 
sermons  well  prepared,  a  thing  impossible  when  there  are 
too  many  in  a  given  time;  and  they  make  up  the  difference 
generously  with  their  daily  prayers  and  readings.  They 
receive  from  their  theological  seminary  those  who  read  in 
public  the  devout  meditations  of  illustrious  servants  of  God, 
a  custom  which  they  think  far  in  advance  of  the  juvenile 
efforts  of  others.  And  it  did  not  displease  me  either  when 
I  heard  a  reading  grounded  on  a  firmer  basis  than  mere 
doubtful  memory.  Truly  one  man  is  not  sufficient  to 
hearken  unto  the  Holy  Spirit,  bridle  his  passions,  tame 
the  barbarians,  bear  his  labors,  take  care  of  his  family, 
and  earn  his  daily  bread;  and  yet  the  world  asks  this  very 
thing  of  ministers  twenty  years  of  age;  and,  for  fear  they 
may  have  a  lack  of  something  to  do,  they  are  compelled 
to  combat  hunger.  I  marvel  at  two  points  truly,  in  the 
case  of  men  who  prevail  upon  mere  boys  to  care  for  their 
souls,  and  who  are  prevailed  upon  to  intrust  their  souls  to 
them.  Of  course  I  would  give  way  if  there  were  many 
like  Timothy,  but  since  I  see  so  few  of  these,  and  especially 
since  I  see  so  much  wickedness,  I  grieve  for  the  lot  of  the 


Concerning  the  State  of  Christianopolis      183 

church  which  is  vexed  at  the  sluggishness  and  audacity  of 
the  world. 


XXXIII. 

the  judge. 

Then  I  met  the  second  of  the  triumvirs,  Abiefer  by  name, 
a  man  born  after  such  a  pattern  that  he  does  to  no  one 
what  he  would  not  wish  done  to  himself,  and  what  he  desires 
for  himself,  he  tries  to  secure  for  all.  Neither  blood  nor 
riches,  which  here  amount  to  nothing,  exalted  him;  but  a 
calm  and  peace-loving  soul.  He  does  not  make  his  responses, 
confined,  as  it  were,  and  seated  on  a  tripod;  and  a  citizen 
does  not  tremble  at  his  look;  but  like  the  rising  sun,  he 
shines  upon  all  and  clears  up  everything.  To  state  it  all 
briefly,  he  is  the  pater  familias  of  the  city,  and  he  re- 
joices in  being  called  the  minister  of  Christ.  It  is  his  duty 
to  keep  close  watch  over  the  measures,  weights,  and  num- 
bers, and  to  administer  the  specific  proportion  of  things. 
Whatever  methods  they  exercise  in  taming  their  passions 
and  in  thoroughly  overcoming  Adam,  these  he  considers  his 
sphere  and  he  regulates  everything  with  a  view  toward 
life  eternal.  For  he  feels  that  the  best  plan  for  a  republic 
is  one  which  agrees  as  nearly  as  possible  with  heaven ;  and 
being  very  pious  himself,  he  believes  that  a  propitious  God  is 
the  salvation  of  a  city,  the  destruction  of  the  same  a  wrathful 
God.  So  he  strives  that  the  Divinity  become  not  offended  by 
the  sins  of  the  citizens,  that  it  rather  be  conciliated  by  adorn- 
ments of  faith.  Hence  the  city  is  invincible,  unless  it  yield 
first  to  its  own  vices.  No  evil  however  small  is  admitted 
into  it,  and  the  citizens  do  not  fear  Satan's  influence,  but 


184  Christianopolis 

overthrow  it  as  soon  as  possible.  Surely  one  could  never 
wonder  enough  at  the  feeling  of  security  of  the  world,  which 
tojerates  the  public  trading  in  vices  and  does  not  fear  con- 
tagion; which  offers  abominations  to  God  and  is  not  sure 
of  the  latter's  disgust ;  which  deals  with  the  greatest  political 
schemes  and  yet  boasts  of  a  Christian  society ;  which  thinks 
it  has  provided  enough  for  itself  when  it  is  sure  that  one  is 
not  lacking  who  will  govern  it  with  great  pomp  and  with 
the  greatest  protection  of  all  lusts.  Even  as  the  Christian 
City  is  august  and  most  flourishing  because  of  its  watchful- 
ness of  justice,  so  worldly  cities  wither  away  from  day 
to  day  under  the  weakness  of  wickedness. 


XXXIV. 

UNDERSTANDING. 

Now  I  pray  that  you  listen  to  some  facts  regarding  his 
wife.  I  have  never  seen  a  woman  less  credulous,  I  have 
never  heard  conversation  deeper  or  more  considerate.  But 
if  she  once  believes  a  thing  and  repeats  it,  you  may  depend 
upon  its  being  true.  Hence  she  does  not  do  anything  with- 
out cause,  a  cause  in  which  her  husband  agrees.  She  has 
the  sight  of  an  eagle,  eyes  that  can  bear  the  light  of  the 
sun  and  can  see  very  far.  She  tolerates  no  empty  rumors 
nor  the  unreliable  reports  of  the  crowd.  She  does  not 
tolerate  the  concealment  of  virtue  nor  the  advertisement  of 
vice ;  she  does  not  countenance  the  restriction  of  liberty  nor 
the  loosing  of  servitude;  nor  does  she  stand  any  overhasti- 
ness.  Her  husband  is  not  ashamed  to  discuss  difficult  prob- 
lems with  her ;  he  hears  her  freely,  but  reserves  the  decision 


Concerning  the  State  of  Christianopolis      185 

for  himself.  If  she  gets  a  little  too  curious  regarding  mat- 
ters of  his  sphere  he  holds  her  in  check  and  admonishes  her 
of  heaven,  and  requires  that  she  restrict  herself  to  her  own 
duties.  Thus  she  lives  peaceably  and  joyfully,  under  the 
direction  of  her  husband,  a  very  fitting  example  to  those 
who  either  communicate  all  things  or  nothing  with  the 
women.  Whoever  has  a  logician  for  wife  cannot  even 
believe  in  God,  unless  the  wife  gives  her  approval,  and  he 
takes  oath  to  all  her  foolishness  as  being  entirely  true. 
He  who  has  an  Athenian,  never  bears  the  slightest  inter- 
ruption. What  utterly  absurd  things  are  done  in  a  republic 
because  the  why  is  neither  known  nor  tolerated.  The  world 
has  faith  in  the  unbelieving,  follows  the  blind,  is  mortally 
afraid  of  the  weak,  raises  the  lazy,  and  admits  Heaven  knows 
what  absurdities.  It  ought  not,  then,  take  offense  when 
someone  laughs  at  it;  it  should  rather  appreciate  the  talka- 
tive ones  who  keep  asking  it  with  importunity  why  it  does 
and  suffers  this  or  that.  The  world  will  never  regret  hav- 
ing been  urged  from  darkness  into  light,  from  servitude  into 
freedom. 


XXXV. 

measure. 

As  assistant  to  this  second  triumvir  stands  Achitob,  the 
state  economist,  whose  care  it  is  that  the  state  revenues  and 
storehouse  supplies  are  so  distributed  among  the  individuals, 
that  not  less  than  his  just  amount  falls  to  each  one.  This 
is  not  so  difficult  a  task  as  one  might  suppose;  for  since 
no  one  lays  claim  to  any  prerogative  or  asks  as  his  right 
more  food  than  the  season  of  the  year  and  the  custom  of 


1 86  Christianopolis 

the  city  prescribe,  but  all  preserve  an  equal  ratio,  the  di- 
viding is  quickly  done  in  accordance  with  the  number,  and 
the  amount  of  the  year's  produce ;  and  to  see  that  the  food 
is  cleanly  and  properly  cooked,  is  the  special  duty  and  care 
of  the  women,  who  also  are  to  seek  out  and  prepare  for  the 
sick  those  articles  of  food  which  are  best  adapted  to  them. 
Achitob  has  great  ability  at  figuring  and  he  so  divides  the 
yearly  produce  among  the  citizens  that  they  never  hunger, 
nor  yet  feast  at  the  expense  of  their  intellectual  nature. 
This  is  a  very  desirable  arrangement,  especially  in  com- 
parison with  those,  some  of  whom  suffer  hunger  and  others 
of  whom  measure  the  divine  goodness  not  by  plenty,  but 
by  superabundance  and  nausea.  They  are  unworthy  of 
life  who  seek  the  chief  thing  in  life  on  the  table  or  in  the 
stomach,  and  who  pay  no  attention  to  the  food  of  heaven ; 
but  while  the  poor-looking  servants  of  God  are  ascending 
to  heaven,  these  persons,  swelled  by  the  foods  of  the  world, 
are  forced  down  to  hell  by  the  weight  of  their  bellies. 
Nature  is  content  with  but  few  necessities;  neither  earth, 
sea,  nor  air  is  sufficient  for  the  gluttony  of  one  man  until 
at  length  he  is  tortured  in  fire  without  end  or  measure. 


XXXVI. 

THE  DIRECTOR  OF  LEARNING. 

The  third  of  the  triumvirs,  Abida,  has  the  sphere  of 
human  learning.  I  found  him,  contrary  to  expectation, 
without  haughtiness  or  laziness.  All  about  the  man  was 
kindly,  nothing-  crabbed.  It  was  thought  there  was  little 
he  did  not  know;  yet  in  his  modesty  he  professed  an  igno- 


Concerning  the  State  of  Christianopolis      187 

ranee  of  all  things.  There  was  lack  of  nothing  except, 
among  his  colleagues,  the  decorations  of  titles.  He  always 
said  that  the  man  who  studied  as  a  disciple  under  the  direc- 
tion of  the  Holy  Spirit,  had  accomplished  something.  When 
I  inquired  as  to  the  sum  of  all  learning,  he  mentioned  Christ 
and  Him  crucified,  saying  that  all  things  pointed  toward 
Him.  He  seemed  at  one  time  contemning  the  earth  and 
praising  the  heavens;  and  then  again  he  seemed  to  be  esti- 
mating the  earth  highly,  and  the  heavens  as  of  less  value. 
For  he  insisted  that  a  close  examination  of  the  earth  would 
bring  about  a  proper  appreciation  of  the  heavens,  and  when 
the  value  of  the  heavens  had  been  found,  there  would  be  a 
contempt  of  the  earth.  At  the  same  time  he  entirely  dis- 
approved of  all  that  literature  which  did  not  bring  one 
nearer  to  Christ;  if  it  tended  to  separate  one  from  Christ, 
he  cursed  it.  He  centered  all  importance  in  the  church, 
which  had  been  tossed  about  so  many  thousands  of  years 
upon  the  world-ocean;  to  the  church  were  due,  he  said,  all 
tongues,  all  history,  all  reasoning,  all  signs  of  nature,  all 
arts  of  the  heavens ;  then  finally  one  might  expect  the  gift  of 
blessed  eternity.  Only  Christians  have  knowledge,  but  it  is 
of  God.  All  remaining  things  are  foolishness,  because  they 
come  out  of  one's  self.  These  facts  surprised  me  greatly, 
when  I  heard  all  things  made  light  of,  which  among  others 
are  praised  highly.  But  I  was  convinced  when  I  remem- 
bered why  we  are  born  into  this  world,  namely,  to  enjoy 
Christ,  our  absolute  necessity,  our  invaluable  gain.  But 
when  it  falls  our  lot  to  die,  woe  to  the  miserable  literature 
which  has  fed  us  for  a  few  days  on  smoke!  Arise,  thou 
sacred  science  which  shall  explain  to  us  Christ,  that  we  may 
here  learn  things  that  are  not  to  be  unlearned,  but  to  be 
increased  and  extended  into  all  ages ! 


1 88  Christianopolis 

XXXVII. 

TRUTH. 

I  owe  it  to  the  excellent  matron,  his  wife,  since  she  was 
kind  to  me,  to  explain  incidentally  what  kind  of  a  woman 
she  is.  Nothing  about  her  is  false,  everything  simple 
and  open.  Whatever  she  sees,  against  divinity  or  humanity, 
she  disapproves,  but  she  chooses  with  kindness  and  sense. 
She  knows  of  nothing  so  objectionable  as  hypocrisy  and 
sophistry;  she  looks  at  all  things  from  top  to  bottom,  and 
such  as  she  finds  them,  she  makes  them  known  to  her  hus- 
band. She  sets  no  value  upon  gossip;  but  rejoices  in  the 
silence  of  the  Spirit;  if  any  difference  of  opinion  arises 
among  the  women,  no  one  is  more  fit  for  conciliation  than 
she  is.  Her  conversation  is  brief  and  full  of  Christ,  as  is 
self-evident,  and  she  convinces  her  adversaries  without  ex- 
citement. She  preserves  her  modesty  inviolate,  though  sev- 
eral times  she  was  wooed  by  the  philosophers  on  account 
of  the  charm  of  her  countenance.  Oh,  marriage,  blessed  and 
much  to  be  preferred  by  all  persons,  which  unites  those 
who  are  joined  unencumbered  with  prejudices,  cringing 
flattery,  and  falsehood !  And  though  they  are  deceived  by 
them,  the  deception  pleases  them  and  they  prefer  to  hear 
monstrous  fabrication  rather  than  facts  that  are  in  accord 
with  their  own  feelings.  Alas  for  such  willing  blindness, 
such  voluntary  sadness!  In  the  presence  of  their  dead 
bodies  they  dream  of  immortality;  in  the  darkness  they 
dream  of  clear  light;  in  the  midst  of  crime  they  dream  of 
a  well  regulated  life ;  with  shackles  on  their  feet,  of  wings ; 
and  what  not.  .How  true  it  is  that  the  number  of  fools  is 
never  greater  nor  more  intolerable  than  among  those  who 


Concerning  the  State  of  Christianopolis     189 

profess  wisdom.  This  most  praiseworthy  woman  has  done 
me  this  kindness,  that  she  warned  me  of  many  mistakes, 
never  before  known  to  me. 


XXXVIII. 

the  tongue. 

The  chancellor  whom  I  mentioned  above  was  in  the 
neighborhood.  He,  too,  is  anxious  to  be  called  a  minister  of 
Christians.  He  is  of  great  importance ;  hence  I  would  con- 
sider him  a  very  bad  influence  in  a  wicked  state,  but  an 
excellent  one  in  a  good  state.  They  make  sport  of  us  who 
believe  that  he  hears  one  thing  and  speaks  another.  I  have 
found  him  frank  and  even  perhaps  somewhat  heedless.  He 
has  good  cause  for  avoiding  intemperance;  as  a  matter  of 
fact,  he  married  Moderation,  a  woman  of  excellent  coun- 
sel, and  she,  as  she  is  very  observant  of  sacred  silence, 
tempers  all  his  conversation  very  happily.  When  he  has 
to  speak  of  God,  he  trembles;  when  of  Christ,  he  exults; 
when  of  the  Holy  Spirit,  he  becomes  enthusiastic;  when 
his  speech  concerns  man,  he  grieves;  when  it  concerns  na- 
ture, he  investigates ;  when  Satan,  he  is  disgusted ;  when  the 
world,  he  is  ashamed ;  when  death,  he  smiles ;  when  heaven, 
he  looks  up.  Never  does  he  seem  to  be  doing  less  than 
when  he  discusses  daily  matters;  to  such  a  degree  he  says 
we  are  engaged  in  details.  He  values  time  not  to  the  first 
minute,  but  to  the  sixth  or  seventh,  so  that  hour-glasses 
are  not  at  all  required.  Coins  are  not  cared  for  elsewhere, 
as  he  guards  his  words,  for  fear  some  hateful  or  poi- 
sonous one  will  escape  his  lips.     And  so  all  around  the 


190  Christianopolis 

Word  of  God  resounds,  Jesus  speaks,  the  Holy  Spirit 
breathes,  man  is  ennobled,  human  nature  is  controlled, 
Satan  gnashes  his  teeth,  the  world  laughs,  death  loses  its 
sting,  and  the  heavens  open.  It  is  surely  an  admirable  in- 
strument of  God,  which  guards  the  oaths  and  rights  of 
humanity,  and  is  anxious  to  imitate  the  Word  of  God.  For 
what  Christ  is  to  the  universe,  that  this  interpreter  is  to  this 
Christian  society,  in  that  he  brings  to  light  all  that  is  hid- 
den, and  makes  known  the  secret  corners.  If  God  favors, 
he  praises  Him ;  if  He  tests  misdeeds,  he  confesses ;  if  He  is 
angry,  he  intercedes ;  and  if  He  imposes  a  cross,  he  accepts 
it.  If  Satan  interferes,  he  disputes  the  matter;  if  the  flesh 
oppresses  him,  he  sighs;  and  if  supplies  are  withheld,  he 
warns ;  what  need  of  more  cases  ?  Whatsoever  the  Creator 
commands  and  is  befitting  the  creature,  he  attempts  ac- 
cording to  his  own  ability  and  carries  out  with  the  readiest 
obedience,  while  the  carnal-minded  carry  around  burning 
torches  in  their  mouths  with  which  they  set  God,  men,  the 
world,  and  themselves  afire,  so  that  finally  they  blaze  in  inex- 
tinguishable flame. 


XXXIX. 

THE  LIBRARY. 

When  now  I  had  paid  my  respects  to  these  chief  men,  I 
was  to  be  shown  the  halls  of  the  citadel.  There  were 
twelve,  destined  to  preserve  the  public  affairs,  all  arched, 
thirty-three  feet  wide,  thirty-three  feet  long,  but  not  over 
twelve  feet  high.  In  the  first  room,  a  library  of  consider- 
able size,  were  guarded  the  creations  of  great  and  in- 
numerable  natures,   divided   into   groups   and    distributed 


Concerning  the  State  of  Christianopolis      191 

according  to  subject-matter.  Whatever  we  think  has  been 
lost,  this  I  found  there,  to  my  very  great  surprise,  al- 
most without  exception.  There  is  no  language  on  earth 
which  has  not  contributed  something  of  its  own  to  this 
place,  no  mind  which  is  not  here  represented.  Yet  the 
citizens  seemed  to  me  not  to  consider  the  use  of  it  very 
highly,  and  they  were  satisfied  with  fewer  books — the 
more  thorough  ones.  The  highest  authority  among  them  is 
that  of  sacred  literature,  that  is,  of  the  Divine  Book;  and 
this  is  the  prize  which  they  recognize  as  conceded  by  divine 
gift  to  men  and  of  inexhaustible  mysteries;  almost  every- 
thing else  they  consider  of  comparatively  little  value,  yet 
they  are  very  well  read  and  fortified  in  advance  by  this 
remedy,  that  they  admire  nothing  that  is  mere  babble.  And 
they  write  books  too,  not  because  of  any  desire  for  reputa- 
tion, but  with  a  view  toward  spreading  the  Christian  faith, 
scorning  the  world,  and  rebuking  Satan.  This  is  the  ardent 
desire  of  all,  to  realize  how  little  one  really  knows,  and  from 
this  starting-point  to  aspire  to  the  true  knowledge  and  to 
disdain  the  vain  boast  of  the  human  mind.  But  there  are 
many  things  which  it  is  expedient  not  to  know  in  this  life, 
wherefore  a  holy  simplicity  is  for  many  a  library  in  itself. 
Others  say  they  have  enough  to  study  out  of  the  volume 
of  this  universe.  While  very  many  assert  that  they  find 
more  within  themselves  and  trace  the  sources  of  all  arts 
more  easily,  than  out  of  whole  piles  of  books.  And  so 
they  are  disgusted  with  all  things  in  the  world  which  do  not 
have  in  them  anything  godly,  and  they  collect  them  for  a 
mockery  of  the  human  mind  that  they  may  convince  their 
people  of  the  uselessness  of  such.  Farewell  then  to  books, 
if  we  follow  them  only!  Hail  Christ,  the  Book  of  Life, 
out  of  which  more  easily,  surely,  and  safely  we  may  learn 
all. 


192  Christianopolis 

XL. 

THE   ARMORY. 

Of  the  armory,  which  lies  on  the  other  side,  they  have  a 
still  more  critical  opinion.  For  while  the  world  especially 
glories  in  war-engines,  catapults,  and  other  machines  and 
weapons  of  war,  these  people  look  with  horror  upon  all 
kinds  of  deadly  and  death-dealing  instruments,  collected  in 
such  numbers ;  and  they  show  them  to  visitors  not  without 
disapproval  of  human  cruelty — disapproval,  because  so 
much  is  being  contrived  for  seeking  and  dealing  death,  when 
death  itself  is  so  very  near,  and  even  hidden  in  one's  bosom ; 
disapproval,  that  a  man  will  take  such  a  risk  to  bring  upon 
his  nearest  brother  that  at  which  he  himself  trembles;  that 
so  much  danger  is  being  overlooked  in  the  hope,  doubtful 
and  for  the  most  part  treacherous,  of  some  gain  or  another ; 
finally  that  such  fierceness  and  violence  is  expended  upon 
striving  for  things  of  absolutely  no  value,  when  a  greater 
and  more  deadly  danger  impends  from  Satan,  the  world,  and 
even  from  our  own  selves.  However,  they  do  bear  arms, 
though  unwillingly,  for  keeping  off  some  greater  evil,  and 
they  distribute  them  privately  among  the  individual  citizens, 
that  they  may  serve  in  the  homes  in  the  case  of  sudden 
emergency.  Meantime,  they  impress  all  the  more  seriously 
upon  them  that  they  be  mindful  of  their  spiritual  armor, 
never  expose  their  bodies,  defenseless  and  bare  of  virtues, 
to  Satan,  never  through  drunkenness  and  gluttony  forget 
their  watches,  but  that  they  be  swift  and  brave  at  their  sta- 
tions, elude  the  enemy  in  ambush,  and  when  he  takes  the 
offensive,  repel  him,  strengthened  with  the  spirit  of  God. 


Concerning  the  State  of  Christianopolis      193 
XLI. 

THE  ARCHIVES. 

The  hall  adjoining  the  library  is  set  apart  for  preserving 
the  judicial  proceedings,  laws,  and  public  acts  of  the  state. 
Here  one  may  see  the  annals  of  many  periods,  from  them 
behold  the  words  and  deeds  of  their  predecessors,  and 
compare  these  with  the  things  accomplished  or  being  ac- 
complished at  present.  If  anything  has  been  honorably 
and  bravely  done,  it  stands  out  as  an  example  and  a 
stimulus ;  if  otherwise,  they  have  opportunity  to  change 
and,  as  it  were,  upbraid  themselves.  No  one  may  be  igno- 
rant of  the  past  history  of  his  country;  but  the  latter  so 
strongly  re-echoes  every  age,  that  they  think  they  have 
lived  in  almost  any  age.  Those  who  have  excelled  in  merit 
to  the  advantage  of  their  country,  have  great  reputation; 
nor  do  those  have  less  fame  who  have  shone  forth  in 
loyalty  to  God,  good  sense  toward  the  citizens,  bravery 
against  the  enemy,  or  genius  in  the  direction  of  the  arts. 
When  others  neglect  this,  they  are  not  without  blame.  How 
few  people  of  to-day  know  the  movements,  plans,  and  trans- 
actions of  a  former  age,  or  hear  the  lives  of  predecessors 
openly  and  frankly  described !  Meantime  people  dream  that 
they  all  were  demigods ;  and  if  anyone  says  they  have  made 
a  mistake  in  anything,  they  resent  it.  No  one  really 
writes  about  the  affairs  of  the  world  except  flattery,  the 
greatest  enemy  of  posterity.  Flattery  loves  the  deceit  her- 
self, and  so  rejoices  to  pass  it  along  to  her  children;  though 
her  own  people  accuse  each  other  mutually,  though  they 
live  basely  in  fact,  yet  their  lives  as  pictured  by  the  para- 
sites, are  the  very  images  of  virtue.    Hence  it  is  that  many 


194  Christianopolis 

consider  the  biographies  of  the  elders  somewhat  doubtfully, 
when  they  see  that  they  stand  forth  from  the  pens  of  the 
authors  on  a  slippery  footing.  The  frankness  of  just  one 
man,  Thanus,  received  the  applause  of  the  public ;  but  though 
one  may  praise,  he  is  hardly  permitted  to  imitate.  If  anyone 
would  attempt  the  same  thing  among  his  own  people,  he 
would  be  flogged.  Men  are  so  base  that  though  they  do  not 
at  all  revere  the  sight  of  God,  yet  they  themselves  can 
hardly  bear  to  look  upon  their  likenesses  represented  accord- 
ing to  life,  nor  to  expose  them  to  the  view  of  posterity. 


XLII. 

PRINTING. 

Next  to  this  is  situated  the  printing  shop,  the  home  of  an 
invention  that  has  proved  itself  for  both  the  advantage  and 
the  disadvantage  of  our  age ;  in  this  place  at  least  it  is  harm- 
less. For  beyond  the  Holy  Scriptures  and  those  books  which 
instruct  the  youth  and  aid  the  devotion  of  the  citizens,  little 
printing  is  done.  Private  copies  of  the  Bible  are  owned  by 
individuals  in  their  own  language,  as  are  also  principles  of 
confession,  books  of  hymns  and  prayers,  and  such  other 
documents  as  make  for  piety.  Whatever  inquiries  benefit 
the  school,  are  printed  in  great  numbers  so  that  they  may 
serve  Christian  boyhood.  Scattering  literature  which  ex- 
presses doubt  concerning  God,  which  corrupts  the  morals 
or  imposes  upon  man's  mind  is  not  permitted.  To  whatever 
extent  printing  presses  are  defended  elsewhere,  they  never- 
theless err  to  the  limit ;  for  though  everyone's  curiosity  is 
satisfied,  one's  own  ambition  and  the  purse  of  the  printer,  yet 


. 


Concerning  the  State  of  Christianopolis      195 


no  concern  is  felt  for  God,  or  the  harm  to  one's  neighbor. 
How  many  vast  volumes  of  nothingness,  what  a  mass  of  lies 
and  fallacies  are  accumulated  in  the  twofold  output  of  the 
year!  One  is  surprised  that  there  are  men  who  can  read 
through  even  the  titles.  For  these  are  the  fruits  of  a 
learned,  boastful  age,  that  the  wise  and  the  unwise,  side  by 
side  and  publicly,  trifle  with  such  an  abundance  of  produc- 
tions, and  think  that  unless  someone  has  placed  their  name 
in  the  public  market  catalogue,  it  is  all  up  with  literature  and 
religion.  For  nothing  can  be  collected  so  foolishly,  invented 
so  tastelessly,  described  so  crudely,  presented  so  uselessly 
but  the  bookshops  will  keep  it. 


XLIII. 

the  treasury. 

Adjoining  the  armory  is  the  treasury;  this  has  no  use 
at  all  among  the  citizens,  but  is  not  to  be  scorned  in  its 
relation  to  foreigners.  No  one  would  believe  what  an 
amount  of  coined  gold  and  silver  there  is  here  in  stock; 
with  it  they  may  pay  tribute  to  Caesar,  support  mercenaries 
when  it  becomes  necessary,  trade  with  foreigners,  give  to 
strangers,  and  support  their  industries.  Whatever  has 
money  value,  they  think  has  least  value ;  what  has  been  pur- 
chased with  blood,  has  the  greatest  value.  The  inscriptions 
on  the  coins  are,  on  the  one  side,  //  God  Be  with  Us  Who 
Can  Be  Against  Us,  and  on  the  other  side,  The  Word  of  the 
Lord  Endures  Forever.  The  former  face  bears  the  repre- 
sentation of  an  eagle  with  a  cross  athwart ;  the  latter,  their 
city  resting  on  a  book.    And  so,  money  which  weakens  every 


196  Christianopolis 

other  part  of  the  world,  lies  here  unnoticed  and  of  no  fur- 
ther value  except  for  its  usefulness;  and  it  has  no  need  of 
an  especial  guard,  since  no  one  in  the  republic  can  use  it. 
So  here  men  are  served  without  injury  by  that  which  among 
others  is  injurious  and  insuppressible,  more  than  all  dragons 
and  monsters.  To  money  is  due  public  corruption;  with  it 
the  heavens  are  sold,  the  soul  is  fettered,  the  body  bound, 
hell  bought.  Whatever  sin  is  committed  is  attributed  to 
money  and  not  unjustly,  when  men  accuse  themselves  before 
having  been  caught  by  so  very  cheap  a  thing.  How  easily 
bought  is  the  human  race  which  has  sold  its  Christian  lib- 
erty to  Antichrist,  its  natural  liberty  to  tyranny,  and  its 
human  liberty  to  sophistry;  and  has  surrendered  its 
wretched  efforts  for  the  cheapest  return :  superstition,  servi- 
tude, and  ignorance! 


XLIV. 

THE  LABORATORY. 

Behind  the  treasury  is  the  laboratory,  dedicated  to 
chemical  science  and  fitted  out  with  most  ingenious  ovens 
and  with  contrivances  for  uniting  and  dissolving  substances. 
No  one  here  need  fear  because  of  the  mockery,  falseness, 
or  falsehoods  of  impostors;  but  let  one  imagine  a  most 
careful  attendant  of  nature.  Here  the  properties  of  metals, 
minerals,  and  vegetables,  and  even  the  life  of  animals  are 
examined,  purified,  increased,  and  united,  for  the  use  of 
the  human  race  and  in  the  interests  of  health.  Here  the 
sky  and  the  earth  are  married  together;  divine  mysteries 
impressed  upon  the  land  are  discovered;  here  men  learn  to 


Concerning  the  State  of  Christianopolis      197 

regulate  fire,  make  use  of  the  air,  value  the  water,  and  test 
earth.  Here  the  ape  of  nature  has  wherewith  it  may  play, 
while  it  emulates  her  principles  and  so  by  the  traces  of  the 
large  mechanism  forms  another,  minute  and  most  exquisite. 
Whatever  has  been  dug  out  and  extracted  from  the  bowels 
of  nature  by  the  industry  of  the  ancients,  is  here  subjected 
to  close  examination,  that  we  may  know  whether  nature  has 
been  truly  and  faithfully  opened  to  us.  Truly  that  is  a 
humane  and  generous  undertaking,  which  all  who  are  true 
human  beings  deservedly  favor.  Others,  on  account  of  the 
wickedness  of  too  many  or  angered  by  their  unhappiness, 
refuse  with  foolish  haughtiness  every  investigation  of  na- 
ture and  examination  of  human  reason,  considering  them- 
selves sufficiently  wise  when  they  make  attempts  at  the  most 
ingenious  art,  with  one  or  the  other  form  of  mockery,  and 
do  not  at  all  remember  how  infinitely  many  things  they 
accept  and  believe  only  because  they  have  been  marked 
down  and  mentioned  to  them ;  how  carelessly  they  spurn 
the  most  evident  gifts  and  remedies  of  nature,  and  yet 
obey  the  most  ridiculous  tales  of  peddlers  and  quacks.  I 
have  transgressed,  I  suppose,  against  the  haughtiness  of 
many,  and  against  the  prejudice  of  many;  but  they  will 
grant  me  their  forgiveness  when  they  hear  that  I  did  not 
exercise  this  art  but  only  watched  it ;  and  being  of  courteous 
nature,  I  interpreted  it  more  kindly  and  advantageously. 


198  Christianopolis 

XLV. 

THE    DRUG    SUPPLY    HOUSE. 

Outside  the  gate  now,  stands  the  pharmacy,  and  no  place 
in  the  world  has  a  more  carefully  selected  collection.  For 
inasmuch  as  the  citizens  have  a  strong  inclination  toward 
the  natural  sciences,  this  pharmacy  is  for  them  a  veritable 
miniature  of  all  nature.  Whatsoever  the  elements  offer, 
whatever  art  improves,  whatever  all  creatures  furnish,  it  is 
all  brought  to  this  place,  not  only  for  the  cause  of  health, 
but  also  with  a  view  toward  the  advancement  of  education 
in  general.  For  how  can  the  division  of  human  matters  be 
accomplished  more  easily  than  where  one  observes  the  most 
skillful  classification,  together  with  the  greatest  variety! 
This  is  a  very  liberal  conception,  though  contrary  to  the 
accepted  school,  and  it  is  entirely  inseparable  from  literature. 
For  what  a  narrow  thing  is  human  knowledge  if  it  walks 
about  as  a  stranger  in  the  most  wholesome  creations  and 
does  not  know  what  advantage  this  or  that  thing  bears  to 
man,  yet  meanwhile  wanders  about  in  the  unpleasant  crackle 
of  abstractions  and  rules,  none  the  less  boasting  of  this  as 
a  science  of  the  highest  order!  It  should  rather  be  the 
aim,  after  something  has  been  accomplished  with  that 
theory,  to  prove  its  practical  value  to  men ;  after  the  nomen- 
clature of  things,  to  recognize  also  the  things  themselves. 
Shall  theory  be  so  needy  that  after  receiving  the  precepts 
of  the  arts,  she  should  make  no  attempt  at  the  accomplish- 
ment of  anything  and  in  the  very  profession  of  scholarli- 
ness,  should  consult  those  who  are  unlearned?  There  is 
enough  of  our  life,  if  it  is  spent  economically,  that  we  may 
obtain  the  best  things  far  more  easily  than  the  worst.    There 


Concerning  the  State  of  Christianopolis      199 

is  more  vexation  and  irksome  labor  in  the  foolishness  with 
which  men  wear  out  their  powers,  than  in  those  things 
which  can  raise  them  aloft  and  admit  them  to  a  contempla- 
tion of  our  earth.  So  they  are  whirled  around  and  whirl 
others  about  in  a  perpetual  maelstrom — in  irrevocable  in- 
famy. 


XLVI. 

ANATOMY. 

They  have  also  a  place  given  over  to  anatomy,  that  is, 
the  dissecting  of  animals,  because  nothing  is  so  nearly  a 
miracle  as  the  workshop  of  the  bodies  of  living  things,  and 
especially  of  man,  who  may  be  called  a  miniature  example, 
an  epitome,  of  the  whole  world.  The  value  of  ascertaining 
the  location  of  the  organs  and  of  assisting  the  struggles  of 
nature  no  one  would  deny,  unless  he  desires  to  be  as  igno- 
rant of  himself  as  are  the  barbarians.  And  yet  there  are 
some  persons,  even  among  the  educated,  who  do  not  know 
where  they  live,  feel,  breathe,  digest,  or  discharge,  ex- 
cept that  they  think  these  functions  are  performed  some- 
where within  their  skins.  For  them,  right  differs  very  little 
from  left,  or  lowest  from  highest.  The  inhabitants  of  Chris- 
tianopolis teach  their  youth  the  operations  of  life  and  the 
various  organs,  from  the  parts  of  the  physical  body.  They 
show  them  the  wonderful  structure  of  the  bones,  for  which 
purpose  they  have  not  a  few  skeletons  and  of  the  required 
variety.  Meantime  they  also  show  the  anatomy  of  the  hu- 
man body,  but  more  rarely  because  the  rather  sensitive 
human  mind  recoils  from  a  contemplation  of  our  own  suf- 
ferings.    Let  us,  therefore,  lament  the  fact  that  our  little 


+ 


200  Christianopolis 

dwelling  so  carefully  formed,  snatched  from  so  many  dan- 
gers, and  not  a  few  times  clad  more  delicately  than  damage 
to  life  warranted,  should  end  by  passing  into  such  a  state  of 
foulness  and  horror.  But  even  as  the  origin  of  our  life  is  a 
thing  to  blush  at,  so  the  rapidity  of  our  dying  has  its  cause 
of  shame  with  equal  merit.  Meantime  we  do  hardly  find 
the  number  of  our  diseases,  nay  even,  we  rarely  compute 
all  the  afflictions  of  one  member  of  the  human  body.  Let 
us  then  praise  our  Christ  who,  though  clad  in  the  same  flesh 
as  we,  obtained  for  us  the  ability  of  sometime  being  able 
to  take  up  again  our  decaying  bodies,  purified  and  refined. 
In  consideration  of  this  we  will  bear  the  grievous  burden  of 
the  flesh,  readily  and  willingly,  wherever  it  pleases  Him ;  we 
will  give  over  all  our  members  to  God;  we  will  dedicate 
them  to  His  service  and  will  freely  return  them  to  Him  when 
He  demands  them. 


XLVII. 

THE   NATURAL  SCIENCE   LABORATORY. 

Upon  this  follows  the  hall  of  physics,  and  this  cannot  be 
too  elegantly  described.  For  natural  history  is  here  seen 
painted  on  the  walls  in  detail  and  with  the  greatest  skill. 
The  phenomena  in  the  sky,  views  of  the  earth  in  different 
regions,  the  different  races  of  men,  representations  of  ani- 
mals, forms  of  growing  things,  classes  of  stones  and  gems 
are  not  only  on  hand  and  named,  but  they  even  teach  and 
make  known  their  natures  and  qualities.  Here  you  may  see 
the  forces  of  agreement  and  of  opposition;  you  may  see 
poisons  and  antidotes ;  you  may  see  things  beneficial  and  in- 
jurious to  the  several  organs  of  man's  body.    When  I  have 


Concerning  the  State  of  Christianopolis     201 

mentioned  these  things,  it  is  all  of  no  value  unless  you  shall 
see  everything  before  your  eyes.  For  if  you  should  wish  to 
examine  only  those  cases  even,  in  which  the  rare,  freakish, 
and  unusual  specimens  of  nature  are  kept,  there  would  be 
no  end.  Truly,  is  not  recognition  of  things  of  the  earth 
much  easier  if  a  competent  demonstrator  and  illus- 
trative material  are  at  hand  and  if  there  is  some  guide 
to  the  memory?  For  instruction  enters  altogether  more 
easily  through  the  eyes  than  through  the  ears,  and 
much  more  pleasantly  in  the  presence  of  refinement  than 
among  the  base.  They  are  deceived  who  think  that 
it  is  impossible  to  teach  except  in  dark  caves  and  with  a 
gloomy  brow.  A  liberal-minded  man  is  never  so  keen  as 
when  he  has  his  instructors  on  confidential  terms.  To  what 
shall  we  attribute  it  that  we  see  many  professing  natural 
science  who  hesitate  when  placed  face  to  face  with  some  little 
herb,  unless  we  suspect  that  they  have  never  been  admitted 
to  this  very  pleasant  view  of  nature  ?  If  these  people  should 
hear  citizens  of  Christianopolis  or  even  boys  at  their  play 
recognizing,  naming,  and  investigating  according  to  their 
characteristic  marks  and  signs  thousands  of  herbs,  classify- 
ing them  with  respect  to  diseases,  they  would  blush  per- 
haps, or,  what  is  more  to  the  purpose,  they  would  never 
leave  this  auditorium  unless  they  left  it  instructed  with  a 
broader  knowledge  of  nature. 


202  Christianopolis 

XLVIII. 

PAINTING   AND    PICTURES. 

Opposite  the  pharmacy  is  a  very  roomy  shop  for  pictorial 
art,  an  art  in  which  this  city  takes  the  greatest  delight.  For 
the  city,  besides  being  decorated  all  over  with  pictures  repre- 
senting the  various  phases  of  the  earth,  makes  use  of  them 
especially  in  the  instruction  of  the  youth  and  for  rendering 
learning  more  easy.  And  so  the  individual  rooms  have  pic- 
tures adapted  to  them,  and  they  thus  advise  the  youth  of  the 
things  pertaining  thereto.  Besides,  pictures  and  statues  of 
famous  men,  with  their  manly  and  ingenious  deeds,  are  to 
be  seen  everywhere,  an  incentive  of  no  mean  value  to  the 
youth  for  striving  to  imitate  their  virtue.  But  they  are 
seriously  commanded  to  observe  purity,  this  being  taken,  I 
believe,  as  a  result  of  the  audacity  and  impurity  of  the  world, 
which  poisons  the  eyes  of  the  innocent  with  impure  pic- 
tures. The  divisions  of  this  art,  or  rather  the  comrades, 
are  architecture,  perspective,  methods  of  pitching  and  forti- 
fying camps,  and  even  sketches  of  machines  and  statistics. 
Whatever  of  the  dramatic  spiritual  things  have,  or  what- 
ever else  there  may  be  like  literary  elegance,  it  can  all  be 
seen  here,  purposely  prepared  for  scholars.  The  very  time, 
which  these  people  spend  with  a  view  toward  this  learned 
enjoyment,  others  waste  oftentimes  in  dice,  chess,  or  in  other 
still  more  foolish  games ;  from  these,  the  latter  get  the  fol- 
lowing wonderful  use :  that  for  examining  into  matters  and 
explaining  them  to  other  people  they  have  no  knowledge 
at  all,  but  they  gaze  in  useless  wonder.  How  much  more 
happily  the  others  practice  with  the  brush,  so  that  wherever 
they  enter,  they  bring  along  their  experienced  eyes,  their 


Concerning  the  State  of  Christianopolis     203 

hands  adapted  to  imitation,  and  what  is  of  greater  impor- 
tance, a  judgment  equal  to  and  already  trained  for  things, 
not  unfruitful  or  mean.  At  the  same  time  also  the  beauty 
of  forms  is  so  pleasing  to  them  that  they  embrace  with  a 
whole  heart  the  inner  beauty  of  virtue  itself  and  the  ele- 
gance of  a  Christian  life. 


XLIX. 

MATHEMATICAL   INSTRUMENTS. 

Adjoining  this  workshop  is  an  excavated  place  for 
mathematical  instruments,  a  testimony  of  human  acuteness 
and  energy  against  our  mortal  chains.  For  though  the  sky 
is  so  far  distant  from  us  and  the  wings  of  our  original  per- 
fection are  wanting,  yet  we  are  not  willing  that  anything 
should  take  place  there  without  our  knowledge.  Hence  we 
determine  the  ways  of  the  stars  with  a  number  of  mechanical 
devices,  and  mark  them  down,  to  such  a  degree  of  accuracy 
that  it  is  surprising  that  man  could  have  enough  patience 
and  perseverance  to  enter  upon  such  theories.  I  will  not 
enumerate  the  instruments  here,  inasmuch  as  nearly  all  of 
them  are  understood  from  the  description  of  the  most  emi- 
nent Tycho  Brahe.1  A  very  few  have  been  added,  and 
among  these  is  the  very  valuable  telescope  recently  invented. 
The  instruments  which  serve  the  purpose  of  geometry  are 
here,  and  a  great  number  of  the  common  ones  which  aid  the 
efforts  of  students.  But  why  do  I  rehearse  these  facts,  as 
if  I  did  not  know  how  useless  all  ingenious  implements 
seem  to  the  masses  who  make  an  effort  not  to  be  able  to  use 
any  mathematical  instrument!    They  betray  themselves  by 

1  Danish  astronomer,  1546-1601. 


/ 


204  Christianopolis 

this  very  fact,  in  that  they  throw  aside  half  of  learning,  and 
though  born  for  practical  human  affairs,  render  themselves 
useless.  Therefore,  until  those  who  profess  to  be  broadly 
educated  without  mathematics  shall  return  into  her  favor, 
I  shall  not  believe  nor  will  I  bear  witness  that  they  are  really 
educated;  I  will  pronounce  them  only  half  educated,  and 
they  shall  bear  testimony  to  this  accusation  against  them- 
selves whenever  they  shall  suffer  themselves  to  be  led  forth 
upon  the  forum  of  human  sciences.  When  then  they  shall 
recognize  the  value  of  the  instruments  of  the  liberal  arts  and 
the  profits  of  computation,  and  shall  skillfully  apply  them, 
they  should  be  honored.  If  like  strangers  in  a  foreign  land 
they  shall  bring  to  humanity  no  assistance  or  counsel  or 
judgment  or  device,  then  I  think  they  deserve  to  be  con- 
temned and  classed  with  the  tenders  of  sheep,  cattle,  and 
hogs. 


THE   MATHEMATICS   LABORATORY. 

Finally,  to  hasten  on,  I  saw  also  the  neighboring  hall  of 
mathematics,  remarkable  for  its  diagrams  of  the  heavens, 
as  the  hall  of  physics  is  for  its  diagrams  of  the  earth. 
Here  was  represented  graphically  the  primary  motion  as 
well  as  those  motions  derived  from  it.  A  chart  of  the  star- 
studded  heavens  and  a  reproduction  of  the  whole  shining 
host  above  were  shown.  Whether  one  cared  to  see  the 
hemisphere  convex,  concave,  or  flattened ;  the  particular  and 
accurate  figures  of  individual  stars;  the  harmony  of  the 
heavenly  bodies  and  their  mutual,  admirable  proportions; 
geographical  charts  of  the  earth;  different  illustrations 
representing  tools  and  machines,  small  models,  figures  of 


Concerning  the  State  of  Christianopolis      205 

geometry;  instruments  of  mechanical  arts,  drawn,  named, 
and  explained — of  all  these,  nothing  was  left  to  be  desired. 
There  an  opportunity  was  given  to  make  accurate  observa- 
tions of  the  positions  of  heavenly  bodies  and,  a  more  recent 
development,  observations  of  the  spots  on  the  stars,  all  made 
known  with  incredible  care  and  with  an  acuteness  more 
than  human.  Here  one's  eyes  could  feed,  that  is,  the  eyes  of 
the  learned ;  here  were  illustrations  for  short  cuts  in  memo- 
rizing. Assuredly  when  I  had  observed  all  these  things, 
I  gradually  came  to  be  less  surprised  at  the  wonderful  learn- 
ing of  these  people,  seeing  that  it  had  such  mechanical  as- 
sistance. Generally  in  the  world,  though  all  other  things 
are  lavishly  spent,  no  assistance  (none  at  least  to  speak 
of)  is  provided  for  the  youth ;  on  the  contrary  the  students 
are  compelled  to  struggle  with  difficulties.  If  perchance 
some  one  of  them  should  break  through  safely,  he  has  little 
interest  as  to  how  he  may  draw  anyone  else  out.  Nay,  if 
there  is  advantage  to  himself  in  so  doing,  he  blocks  the 
advances  of  the  one  struggling  to  follow,  with  new  dams 
and  new  stones.  So  expenses  are  made  a  boast  without 
practical  results,  arts  without  instruction,  learning  without 
books,  charity  without  a  kindly  feeling,  in  short,  a  drilling- 
ground  for  a  good  mind  with  no  desirable  exercises. 


LI. 

the  departments  of  learning. 

When  I  had  been  conducted  from  this  place  to  a  higher 
floor,  I  saw  a  school,  roomy  and  beautiful  beyond  expecta- 
tion, divided  into  eight  lecture  halls  where  the  youths,  the 


206  Christianopolis 

most  valuable  asset  of  the  republic,  are  molded  and  trained 
to  God,  nature,  reason,  and  public  safety.  For  if  injunctions 
are  given  to  individuals  to  bring  up  their  children  excel- 
lently, why  should  they  not  do  the  same  for  the  common- 
wealth that  the  best  method  of  education  and  instruction 
be  entered  in  upon?  For  this  most  important  of  all  duties 
they  have  furnished  this  very  elaborate  place,  that  they 
might  thus  declare  their  love  and  care  for  these,  their  chil- 
dren of  greatest  promise,  and  that  they  might,  as  it  were, 
merit  future  happiness  in  advance.  All  this  is  not  after 
the  infamous  example  of  the  world.  For  when  the  world 
seems  to  love  her  children  most  of  all,  she  often  shuts 
them  up  in  some  out  of  the  way,  unhealthy,  and  even  dirty 
prison,  where  they  are  brought  into  contact  with  filth  and 
become  accustomed  to  such  jails.  Here  all  is  open,  sunny, 
and  happy,  so  that  with  the  sight  of  pictures,  even,  they  at- 
tract the  children,  fashion  the  minds  of  the  boys  and  girls, 
and  advise  the  youths.  They  are  not  baked  in  summer  nor 
frozen  in  winter ;  they  are  not  disturbed  by  noise  nor  fright- 
ened because  of  loneliness.  Whatever  is  elsewhere  given 
over  to  luxury  and  leisure  of  palaces,  is  here  devoted  to 
honorable  recreation  and  pursuits,  an  investment  that  is 
nowhere  more  satisfactory  or  better  paying.  For  even  as 
the  earth  when  well  cultivated  returns  with  interest  what 
has  been  intrusted  to  it,  so  youth  when  steeped  in  the  life- 
blood  of  the  republic  and  impelled  to  a  joyous  harvest,  pays 
back  everything  with  usury.  This  is  the  summit  of  happi- 
ness, to  be  able  with  one  and  the  same  effort  to  preserve  the 
safety  of  the  republic  and  the  adjustment  of  the  future 
life,  so  that  the  children  which  we  bear  here,  we  may  find 
to  our  satisfaction  have  been  born  for  the  heavens  as  much 
as  for  the  earth. 


Concerning  the  State  of  Christianopolis     207 
LIL 

THE  TEACHERS. 

Their  instructors  are  not  men  from  the  dregs  of  human 
society  nor  such  as  are  useless  for  other  occupations,  but 
the  choice  of  all  the  citizens,  persons  whose  standing  in  the 
republic  is  known  and  who  very  often  have  access  to  the 
highest  positions  in  the  state.  For  surely,  no  one  can 
properly  take  care  of  the  youth,  unless  he  is  also  able  to 
discharge  the  duties  of  state;  and  he  who  succeeds  with 
the  youth,  has  thereby  already  established  his  right  to  serve 
in  governmental  affairs.  The  teachers  are  well  advanced 
in  years,  and  they  are  especially  remarkable  for  their  pur- 
suit of  four  virtues :  dignity,  integrity,  activity,  and  gen- 
erosity. For  if  they  are  not  successful  with  their  scholars 
and  disciples  and  are  not  highly  valued  by  the  public; 
if  they  do  not  excel  others  in  reverence  toward  God,  up- 
rightness toward  their  neighbor,  and  in  firmness  and  modera- 
tion in  their  own  lives,  and  are  not  an  example  in  virtue ;  if 
they  do  not  give  evidence  of  skill,  wisdom,  and  the  highest 
power  of  judgment  for  instruction  and  education,  as  well 
as  a  recognition  of  crises  in  the  natures  of  their  pupils; 
if  they  do  not  prefer  to  spur  their  charges  on  as  free  agents 
with  kindness,  courteous  treatment,  and  a  liberal  discipline 
rather  than  with  threats,  blows,  and  like  sternness;  if 
these  are  not  their  ideals  as  instructors,  then  the  citizens 
of  Christianopolis  do  not  deem  them  worthy  of  organizing 
this  miniature  republic,  the  successor  of  the  greater,  nor 
of  being  intrusted  with  the  very  substance  of  their  future 
safety.  As  they  succeed  so  well  in  keeping  up  a  condition 
at  all  times  resembling  a  state  government,  they  can  with 


208  Christianopolis 

good  grace  warn  others,  not  lightly  to  expose  the  very  valu- 
able, supple,  and  active  youth  to  the  vilest,  most  vicious, 
insipid,  and  coarsest  men,  merely  because  such  may  be  had 
more  cheaply.  Under  such  care  children  are  brought  up  to 
waste  their  parents'  goods,  not  by  measures  but  by  whole 
bins;  and  perhaps  later  on  they  in  turn  leave  behind  them 
children  even  worse  than  themselves. 


LIII. 


THE   PUPILS. 

Now  it  will  be  well  to  mention  who  the  pupils  are  and 
of  what  sort.  All  the  children  of  citizens  in  general,  chil- 
dren of  both  sexes,  are  taken  into  training.  When  they 
have  completed  their  sixth  year,  the  parents  give  them  over 
to  the  state,  not  without  prayers  and  pious  vows.  The  pupils 
are  divided  into  three  classes:  the  children,  the  youth, 
and  the  mature.  Here  they  eat  and  sleep,  and  receive  men- 
tal and  physical  training.  The  more  numerous  their  off- 
spring, the  happier  the  parents  are,  for  they  then  lack  noth- 
ing; from  this  one  fact  it  can  be  seen  how  unrestrictedly 
the  citizens  live.  No  parent  gives  closer  or  more  careful 
attention  to  his  children  than  is  given  here,  for  the  most 
upright  preceptors,  men  as  well  as  women,  are  placed  over 
them.  Moreover,  they  can  visit  their  children,  even  un- 
seen by  them,  as  often  as  they  have  leisure.  As  this  is  an 
institution  for  the  public  good,  it  is  managed  very  agreeably 
as  a  common  charge  for  all  the  citizens.  They  see  to  it 
carefully  that  the  food  is  appetizing  and  wholesome,  that 
the  couches  and  .beds  are  clean  and  comfortable,  and  that 
the  clothes  and  attire  of  the  whole  body  are  clean.     The 


Concerning  the  State  of  Christianopolis     209 

pupils  wash  often  and  use  linen  towels  for  drying.  The  hair 
is  also  combed  to  prevent  anything  unclean  from  collecting. 
If  diseases  of  the  skin  or  body  are  contracted,  the  individuals 
in  question  are  cared  for  in  good  time;  and  to  avoid  the 
spreading  of  the  infection,  they  are  quarantined.  They  do 
these  things  as  diligently  as  the  world  attends  to  its  duties 
neglectfully.  For  there  is  no  need  of  my  mentioning  here 
the  dirtiness  of  the  schools,  the  uncleanness  of  food  and 
beds,  and  the  rudeness  of  those  in  charge  toward  the 
scholars;  inasmuch  as  those  who  have  suffered  these  in- 
dignities bear  witness  not  so  much  with  cries  and  com- 
plaints, as  with  bodies  feeble  throughout  all  life,  for  this 
very  reason. 


LIV. 

THE  nature  of  instruction. 

Their  first  and  highest  exertion  is  to  worship  God  with  a 
pure  and  faithful  soul ;  the  second,  to  strive  toward  the  best 
and  most  chaste  morals;  the  third,  to  cultivate  the  mental 
powers — an  order,  reversed  by  the  world,  if  any  thought  of 
God  still  remains  among  the  inhabitants  of  the  latter.  More- 
over, they  feel  themselves  dedicated  to  God,  by  the  law  of 
their  birth  into  this  world,  as  well  as  by  the  agency  of  their 
parents.  They  begin  their  study  not  with  some  absurd 
deposition,  that  is,  some  prelude  of  foolishness,  but  with 
earnest  prayers.  From  this  they  proceed  through  the  fixed 
stages  of  those  beginning,  those  advancing,  and  those  who 
have  completed  the  course,  with  high-sounding  titles,  it  is 
true ;  but  they  unlearn  these  easily  on  growing  more  mature. 
The  titles  are  a  great  incentive  to  the  degrees,  as  a  noble 


210  Christianopolis 

mind  is  raised  by  praise  while  it  is  stimulated  by  a  slight 
disgrace.  There  is  need  of  strict  uprightness  on  the  part 
of  those  who  give  the  titles,  lest  while  they  are  thus  play- 
ing, they  should  haply  trifle  with  the  youth.  This  is  where 
much  wrong  is  done  in  other  places,  and  all  the  more  so  be- 
cause it  is  not  without  gain  and  loss.  For  to  accept  pay  and 
to  sell  the  ignorant  to  the  state,  is  certainly  not  just.  Pun- 
ishments are  inflicted  with  fasting  and  work ;  if  there  is  need, 
with  whipping ;  in  extreme  cases,  though  rarely,  by  imprison- 
ment. The  young  men  have  their  study  periods  in  the 
morning,  the  girls  in  the  afternoon ;  and  matrons  as  well  as 
learned  men  are  their  instructors.  I  do  not  know  why  this 
sex,  which  is  naturally  no  less  teachable,  is  elsewhere  ex- 
cluded from  literature.  The  rest  of  their  time  is  devoted 
to  manual  training  and  domestic  art  and  science,  as  each 
one's  occupation  is  assigned  according  to  his  natural  in- 
clination. When  they  have  vacant  time,  they  are  permitted 
to  engage  in  honorable  physical  exercises  either  in  the  open 
spaces  of  the  town  or  in  the  field.  Here  they  may  contest 
in  running  or  wrestling,  they  may  play  ball,  or  even  exercise 
with  weapons;  or,  if  they  are  old  enough,  they  may  break 
horses.  You  will  approve  of  all  these,  if  you  do  not  for- 
get that  moderation  and  careful  supervision  are  required  in 
everything. 


LV. 

GRAMMAR,    THE   FIRST  DEPARTMENT. 

Now  we  will  examine  the  schools  of  the  arts,  they  being 
also  divided  into  three  sections  in  accordance  with  the  age 
of  the  pupils.    The  first  is  the  school  of  grammar  and  Ian- 


Concerning  the  State  of  Christianopolis     211 

guages.  There,  after  the  requirements  of  devotion,  prayer, 
and  singing  have  been  satisfied,  and  sacred  as  well  as  other 
wise  sayings  that  tend  toward  virtue  have  been  spoken,  the 
work  of  the  boys  consists  in  learning  to  name  all  sorts  of 
things  and  actions  in  the  three  languages,  Hebrew,  Greek, 
and  Latin ;  in  being  able  to  repeat  them  in  classes,  inflecting 
them  in  the  comparisons,  cases,  tenses,  proper  persons,  and 
numbers;  finally  in  joining  them  and  defining  them  with 
modifiers.  Here  they  see  to  it  that  what  they  read,  they 
actually  understand,  and  what  they  do  not  understand,  they 
translate  into  their  native  tongue.  What  audacity  it  is  to 
teach  a  boy  anything  at  all  comprehensive  in  Latin,  when 
he  does  not  know  what  you  wish  or  what  he  is  expected  to 
do ;  with  the  same  effort  and  profit  you  might  improve  his 
memory  in  some  other  foreign  language!  And  how  incon- 
siderate it  is  to  expect  any  translations  into  Latin  from  the 
mother  tongue  before  the  boy  knows  what  Latin  is !  They 
are  careful  too,  that  they  may  not  overload  delicate,  fragile 
natures  with  too  great  a  variety  or  amount  of  studies,  as 
it  is  but  too  certain  that  immature  keenness  of  mind  can 
be  most  easily  dulled  in  this  way  so  that  the  mind  will  be 
permanently  unsettled.  They  are  foolish  who  conceive  ex- 
travagant hopes  out  of  the  precocity  of  childhood,  and  even 
further  these  hopes,  when  generally  such  a  condition  ends 
in  dullness.  They  want  firmly-rooted  natures  and  they  ob- 
tain these  through  liberal  recreation ;  in  this  way  the  memory 
is  strengthened,  power  of  judgment  is  drawn  forth,  indi- 
vidual frankness  is  fostered,  and  work  is  gradually  adapted 
to  the  talents. 


212  Christianopolis 

LVI. 

ORATORY. 

The  more  mature  students  are  taught  oratory  in  this 
same  school,  where  they  learn  to  refute  all  sorts  of  argu- 
ments in  accordance  with  the  rules  of  the  art,  and  to  adorn 
their  speeches  with  little  flowers  of  elegance.  Much  stress 
is  laid  upon  natural  force,  less  upon  artificial  form;  and  so 
he  who  is  able  to  further  the  former,  is  the  best  instructor 
for  the  youth  in  oratory.  Without  nature,  art  is  something 
barren  and  shows  more  traces  of  painstaking  than  of  actual 
talent.  So,  oftentimes  good  theorists  in  oratory  are  poor 
speakers,  inasmuch  as  in  life  they  desire  to  seem  broad  be- 
cause of  their  natural  ability.  However,  if  speech  is  an 
indication  of  the  thought,  it  is  easily  evident  why  at  times 
language  does  not  flow  fluently  from  the  tongue.  Yet  there 
are  some  people,  for  the  most  part  foolish  men,  who  hope 
to  rise  through  mere  imitation, — foolish,  for  as  they  destroy 
their  own  chances  and  do  not  reach  others,  nothing  can  be 
quite  as  split  up,  rough,  and  out  of  place.  The  thing  needed 
here  is  native,  inborn  sense,  and  a  husbanding  of  whatever 
peculiar  talent  God  has  granted.  For  there  is  no  master 
more  perfect  in  eloquence  than  He  who  made  the  language. 
An  admirable  instance  of  this  is  found  in  the  Holy  Scrip- 
tures, which  do  not  merely  buffet  the  ears  of  men,  but  pene- 
trate the  very  heart.  In  this  there  is  no  need  of  exaggera- 
tion or  of  any  other  extreme  foreign  form.  If  one  speaks 
truthfully,  modestly,  and  heartily,  he  has  outdone  Cicero  in 
eloquence.  To  speak  briefly,  whatever  breathes  the  spirit, 
will  have  tremendous  effect ;  whatever  smacks  of  artificiality 
will  be  powerless.     He  has  accomplished  much  who  has 


Concerning  the  State  of  Christianopolis     213 

acquired  a  taste  for  God's  style;  for  what  fools  consider 
simpleness  is  nothing  other  than  wisdom.  As  soon  as  the 
orators  of  the  world  have  ceased  talking,  the  lifeless  sound 
and  the  elegant  form  of  the  words  have  already  escaped; 
whereas  the  soul  remains  unsatisfied.  When  divine  truth 
calls  to  us  in  oratory,  the  heart  glows,  the  spirit  is  stirred, 
one's  whole  nature  becomes  active.  They  should  hear  these 
words  who  are  too  much  satisfied  with  themselves,  as  often 
as  they  speak  without  God,  nay,  even  as  they  confess,  with 
their  gods — they  who  despise  Christ  to  such  an  extent  that 
they  prefer  in  their  speeches  any  idol,  any  demon  to  the  holy 
mysteries  of  Christianity.  Meanwhile  they  lay  claim  to  all 
elegance  of  expression  in  themselves  and  are  sufficiently 
talkative  if  the  world  demands  such;  but  it  is  to  be  feared 
that  the  same  parties  will  be  speechless  before  the  tribunal 
of  Christ. 


LVII. 

the  various  languages. 

Those  who  are  of  sufficient  age  give  their  attention  also 
to  various  modern  languages;  not  merely  for  the  sake  of 
knowing  more,  but  that  they  may  be  able  to  communicate  with 
many  peoples  of  the  earth — the  dead  as  well  as  the  living; 
and  that  they  may  not  be  compelled  to  put  faith  in  every  sup- 
posed scholar.  Learning  a  language  is  very  easy  for  them, 
though  other  people  get  so  confused.  For  if  they  do  not 
acquire  fluent  use  of  one  language  in  a  year,  they  think  they 
have  accomplished  nothing;  whereas  if  other  people  do  not 
devote  ten  years  to  the  same  task  they  seem  greedy  of 
time.    They  say  that  nomenclature  is  most  important,  and 


214  Christianopolis 

that  a  little  grammatical  study  is  needed  in  addition.  They 
begin  with  easy  reading  related  to  a  subject  already  known. 
One  would  hardly  believe  what  an  advantage  the  study  of 
cognates  is  in  learning  a  language.  Memorizing  and  re- 
peated use  do  the  rest.  I  grieved  when  I  recalled  with  what 
disputes  I  was  driven  to  study  so  that  I  did  not  know  what 
I  was  doing.  Here  I  learned  as  if  in  play,  a  fact  I  hardly 
dare  mention  lest  I  awaken  envy.  Yet  I  must  not  omit  say- 
ing that  I  learned  to  consider  of  comparatively  small  value 
the  study  of  languages  along  with  that  of  literature  in  gen- 
eral; not  that  we  should  throw  it  all  overboard,  but  that 
we  should  not  value  such  study  beyond  its  use.  For  he  is 
not  necessarily  wise  who  speaks  in  this  or  the  other  lan- 
guage, but  he  who  speaks  with  God.  If  righteousness  and 
honesty  are  at  hand,  it  matters  little  in  what  tongue  they 
are  spoken ;  if  they  are  absent,  it  is  of  no  advantage  whether 
one  goes  astray  speaking  Greek  or  Latin.  Too  easily  per- 
suaded are  they  who  attribute  to  the  Latin  language  the 
power  of  making  them  better  educated,  rather  than  to  the 
German.  But  the  Latin  language  must  be  preserved  because 
it  is  in  itself  valuable  in  a  good  many  ways,  and  also  be- 
cause it  is  biting,  and  unsympathetic  with  every  trivial  con- 
tradiction. Then  it  has  what  may  reproach  me,  a  man  woe- 
fully untaught  in  its  use,  intolerant  of  its  civilization,  out 
of  sympathy  with  its  fastidiousness,  or,  as  it  itself  is  wont 
to  insist,  barbarous. 


Concerning  the  State  of  Christianopolis     215 
LVIII. 

LOGIC,  THE  SECOND  DEPARTMENT. 

The  second  school  is  called  that  of  logic,  being  named 
after  one  of  the  noblest  of  arts.  Here  the  boys,  when  they 
have  already  made  some  progress,  learn  to  apply  the  instru- 
ments of  method  to  every  variety  of  human  affairs,  to 
classify  whatever  is  given  them,  then  to  form  a  syllogism  that 
they  may  see  what  is  necessarily  true,  what  is  possible,  and 
where  some  fallacy  of  judgment  lurks.  Here  truth  has  an 
especial  standard  by  which  it  may  be  tested;  but  as  it  is 
rather  unpolished,  some  people  from  among  the  proud 
have  applied  it  carelessly,  not  to  say  faithlessly  to  divine 
truth.  And  this  is  that  Helen,  for  whose  sake  the  Greeks 
raised  such  a  tumult,  and  the  Trojans  perished.  She  is 
beautiful,  it  is  true,  but  she  bears  herself  all  too  rudely 
above  her  surroundings  and  tramples  her  equally  deserving 
sisters  under  foot.  One  feels  like  laughing  at  those  who, 
while  they  possess  this  instrument,  think  they  need  nothing 
else,  though  they  lack  everything.  But  they  have  horns — let 
them  use  them !  No  skilled  workman  boasts  of  his  sun-dial 
pin  or  his  plumb-line  alone,  unless  there  is  something  of  his 
own  work  on  hand  to  exhibit.  These  sophists,  when  they 
have  proved  that  man  is  capable  of  laughing,  that  the  sun 
has  been  obscured,  or  the  equality  of  two  angles  of  a  triangle, 
sing  their  own  praises  as  if  something  had  been  especially 
well  done ;  and  then  they  rest  leisurely  for  all  time  to  come. 
Very  differently  do  those,  who  provide  themselves  with  all 
sorts  of  arts,  love  to  arrange  them  rationally  and  in  orderly 
manner,  and  when  there  is  need,  draw  them  forth  one  at 
a  time  from  their  several  places.      This  they  recognize  as 


216  Christianopolis 

the  chief  good  of  logic;  they  do  not  subject  all  things  to 
it — especially  not  God.  They  incite  their  talented  men  to 
recognize  what  reason  has  been  intrusted  to  them  and  to 
test  their  own  judgment  of  things  lest  they  find  it  necessary 
to  seek  everything  outside  of  themselves  and  to  bring  in  the 
theories  from  without.  For  man  has  within  him  a  great 
treasure  of  judging  if  he  prefers  to  dig  it  up  instead  of 
burying  it  with  mounds  and  weight  of  precepts.  Yet  this  is 
surely  the  very  kernel  of  all  reason,  to  listen  to  God  obedi- 
ently who  is  as  far  from  all  falseness  and  counterfeit  as  He 
is  always  closely  joined  to  the  truth.  Let  us  in  truth  love 
the  true.  Let  us  not  seek  a  reason  from  Him  who  is 
above  all  reason. 


LIX. 

METAPHYSICS. 

In  this  place  others  hear  lectures  on  metaphysical  sci- 
ence, which  withdraws  from  everything  concrete,  and  soars 
aloft  to  the  first  beginnings  of  creation,  a  science  indeed 
worthy  of  a  man  whose  natural  bent  takes  him  from  earthly 
things.  Here  they  look  at  the  true,  the  good,  the  beautiful, 
unity,  order,  and  the  like,  all  the  more  successfully  because 
they  have  divine  light  in  addition.  Where  philosophers  have 
groped  in  darkness,  they  consult  the  divine  sun  and  ascend 
to  the  known  God,  who  was  unknown  to  the  pagans.  More- 
over it  would  be  surprising  if  a  man  who  has  traveled  men- 
tally so  far  that  he  can  differentiate  between  elements  and 
things,  should  return  so  basely  to  his  own  body  and  should 
wallow  with  it  -in  all  sorts  of  filth ;  or  that  one  who  could 
see  the  true  vision  of  the  good  and  the  beautiful,  should  be 


Concerning  the  State  of  Christianopolis     217 

caught  and  deceived  so  easily  by  the  false,  the  evil,  and  the 
misshapen.  It  appears,  however,  that  a  slippery  place  is 
found  wherever  man  goes  out  of  himself  and  that  he  falls 
staggering.  And  so,  he  would  stand  most  firmly  grounded  in 
one  true  and  good  God,  who  would  deliver  to  Him  a  soul 
stripped  of  the  garments  of  the  flesh.  Such  a  one  shall  hear 
things  that  cannot  be  related,  and  he  shall  behold  the  uni- 
verse, as  it  was  created  in  the  original  perfection,  in  a  sky, 
not  darkened  nor  yet  overcolored  but  clear  as  crystal.  So 
with  the  greatest  delight  on  his  own  part,  and  with  no 
little  admiration  of  others,  he  will  understand  the  first  lines 
of  art  and  the  first  points  of  things.  This  true  beauty,  while 
it  is  unknown  to  many,  produces  in  them  a  nausea  for  this 
world  and  leaves  the  body  itself  unattractive  because  of  a 
number  of  imperfections  and  the  heaviest  burdens  of  the 
earth.  Thus,  persistently  and  eagerly  the  citizens  of  Chris- 
tianopolis are  in  this  hall  that  they  may  acquire  the  ability 
to  leave  themselves  and  learn  to  withdraw  from  earthly  mat- 
ters. By  this  means  they  find  themselves  again,  and  receive 
far  nobler  qualities  with  interest. 


LX. 

theosophy. 

This  same  hall  serves  also  for  the  study  of  something  still 
higher,  and  this  is  theosophy,  a  science  which  does  not 
recognize  any  human  invention  or  research,  but  which  owes 
its  whole  existence  to  God.  Where  nature  ends,  this  begins ; 
and,  taught  by  the  highest  divinity,  it  preserves  its  sacred 
mysteries  religiously.    Few  men,  even  among  the  most  faith- 


218  Christianopolis 

ful,  may  embrace  theosophy,  for  it  is  only  God  who  can 
work  benefits,  with  His  light  or  with  the  cross.  God  re- 
veals Himself  in  a  moment ;  He  keeps  Himself  long  within 
His  shrines ;  He  is  always  the  best,  though  rarely  seen ;  yet 
His  infinite  works  have  been  revealed  and  in  them  every 
true  Christian  may  rejoice.  We  are  without  foresight  who 
prefer  Aristotle,  who  value  this  insignificant  little  man  and 
not  the  wonderful  works  of  God,  which  put  him  to  shame. 
He  never  could  nor  did  he  wish  to  believe  the  fiat  of  God, 
the  service  of  the  angels,  the  spirit  of  fire,  the  density  of 
water,  the  pressure  of  the  atmosphere,  the  raising  up  of  the 
earth,  the  immortality  of  man,  the  voice  of  the  dumb  ani- 
mal, the  inertia  of  the  sun,  the  bounds  of  the  earth;  yet 
these  are  all  established  facts  with  us.  If  we  would  but 
give  ear  to  God,  far  greater  wonders  than  these  have  been 
set  forth  at  His  throne.  Why  should  we  not  listen  to  Him, 
when  His  very  smallest  single  act  deserves  all  faith  with  us, 
and  is  invincible  ?  If  we  believe  one  miracle,  we  must  accept 
all  which  He  offers  us ;  for  how  can  we  distinguish  between 
the  works  of  Omnipotence?  So  this  school  is  one  of 
humility  and  obedience,  where  young  minds  learn  to  sub- 
mit to  the  words  of  God  and  in  His  secrets  rather  to  apply 
a  devout  silence  than  unseemly  inquisitiveness.  Let  philos- 
ophy worry  as  it  will ;  theosophy  rests  easily.  Let  her  con- 
tradict, theosophy  will  give  thanks.  When  the  other  hesi- 
tates, this  one  sits  securely  at  the  feet  of  Christ.  Happy  is 
the  man  who  rises  at  the  first  call  of  God ;  happier  he  who 
follows;  and  happiest  who  never  once  looks  back,  but  con- 
tinually presses  on.  This  is  the  chief  thing  in  the  prayers 
and  desires  of  a  holy  man:  if  God  is  pleased,  it  is  well;  if 
He  wishes  us  exercised  and  crushed  because  of  the  weakness 
of  our  flesh,  God's  will  be  done. 


Concerning  the  State  of  Christianopolis     219 
LXI. 

ARITHMETIC,   THE  THIRD  DEPARTMENT. 

The  third  hall  is  named  for  arithmetic,  the  very  home 
of  all  subtleness.  He  who  is  One  and  Three  has  endowed 
this  with  infinite  riches.  If  you  consider  human  need  there 
is  no  branch  of  knowledge  to  which  this  does  not  bear 
some  help  of  first  importance.  If  you  consider  the  under- 
takings of  man's  mind,  you  will  discover  that  man  struggles 
almost  with  infinity,  in  this  one  direction,  and  worms  his 
way  far  into  the  secrets  of  progression.  I  am  disposed  to 
say  that  a  man  who  does  not  know  arithmetic  is  ignorant 
of  a  great  deal.  Hence,  this  study  is  pursued  by  the  in- 
habitants of  Christianopolis  with  the  greatest  perseverance, 
and  every  day  they  find  in  it  something  to  admire,  some- 
thing which  sharpens  their  wits  and  lessens  their  labors. 
In  algebra  they  have  no  equals,  because  it  calls  forth  all 
the  powers  of  man,  treats  physical  units  in  an  entirely 
unique  manner,  and  solves  the  most  intricate  problems  with 
incredible  keenness.  But  they  do  not  forget  what  an  effort 
it  requires  to  untie  the  snares  set  by  Satan,  when  even 
human  skill  can  involve  one  so  far;  what  power  of  com- 
puting would  be  needed  to  unravel  the  riddles  of  the  world, 
what  need  of  examination  to  explain  the  impossibilities  of 
the  flesh,  when  so  much  labor  is  expended  in  tracing  the 
principles  and  sources  of  an  art!  Even  though  they  strive 
after  nothing  at  all  more  lofty,  yet  they  think  that  such  per- 
sons should  not  be  tolerated  who,  out  of  pure  laziness,  de- 
prive themselves  of  a  convenience  in  computing  and  so 
variously  applicable  a  short  method  in  problems.  And  if 
they  should  hear  that  there  are  among  human  beings  such 


/> 


220  Christianopolis 

as  these,  who  nevertheless  boast  of  their  learning,  I  doubt 
if  they  could  refrain  from  giving  some  offense.  For  among 
them  it  is  evident  that  they  do  not  permit  their  citizens 
to  be  ignorant  of  all  these  arts  and  yet  strut  about  as 
office-holders.  If  among  people  of  the  other  type  it  shall 
begin  to  be  proper  to  have  real  knowledge,  and  this  knowl- 
edge be  applied  to  doing  things,  zealous  talent,  I  imagine, 
will  not  be  wanting  to  many,  nor  will  fortune  desert  them. 
Meanwhile  we  will  regard  those  as  generous  who,  though 
they  do  not  actually  favor  the  arts,  at  least  do  not  persecute 
them  with  extreme  hatred. 


LXIL 

GEOMETRY. 

The  next  in  order  are  those  who  study  geometry,  the 
own  sister  of  arithmetic,  a  science  which  expresses  in  lines 
what  arithmetic  does  in  numbers.  Hence  it  adapts  itself 
especially  to  human  wants  and  applies  the  deepest  proposi- 
tions and  theorems  to  practical  matters  with  admirable  dili- 
gence. For  geometry  measures  not  only  the  dimensions 
which  are  near  at  hand,  as  the  top  or  the  bottom,  nor  merely 
regular  shapes,  but  all  figures  besides.  It  passes  through 
them,  changes,  balances,  transfers,  raises,  and  plays  a  most 
elegant  part  in  all  human  labors.  If  one  desires  theoretical 
research,  nothing  is  more  subtle;  if  one  desires  to  apply 
practical  problems,  nothing  is  more  convenient  or  rapid. 
If  you  intrust  to  it  any  talent,  the  same  is  returned  nimble 
and  applicable-  to  anything.  Hence,  the  inhabitants  of 
Christianopolis  set  much  store  by  it,  since  they  see  that  there 


. 


Concerning  the  State  of  Christianopolis     221 


s  no  art  which  is  not  rendered  easier  by  it,  and  that  man 
becomes  more  expert  for  taking  up  such  arts.  Among  the 
thoughtless  this  art  becomes  worthless  even  as  all  the  rest  of 
mathematics.  It  is  very  evident,  however,  that  they  pay 
the  penalty  for  it,  in  that  they  have  to  exert  themselves  more 
in  their  labors,  and  even  watch  other  people's  short  cuts 
with  tearful  eyes.  Why  should  it  be  surprising  that  geom- 
etry is  neglected  when  intrigue,  avarice,  gluttony,  vice,  and 
wrath,  yea  even  stupidity  and  rashness,  have  no  measure  and 
will  tolerate  none?  The  citizens  of  Christianopolis,  while 
they  measure  various  things,  first  of  all  make  an  especial 
effort  to  measure  and  weigh  themselves,  then  also  to  value 
the  goodness  of  God.  For  it  is  not  of  so  much  importance 
for  us  to  know  the  acreage  of  our  little  fields,  as  the  meager- 
ness  of  our  little  bodies,  the  narrowness  of  the  grave,  and 
the  comparative  insignificance  of  the  whole  earth.  In  this 
way  the  vanity  of  our  brain  will  most  easily  contract,  and 
the  swelling  of  our  heart  will  subside.  This  will  help  render 
man  forgetful  of  himself,  patient  in  misfortune,  apprecia- 
tive of  God,  and  mindful  of  future  death  that  we  may  prefer 
to  grow  in  value,  rather  than  that  we  be  brought  from  our 
former  state  of  little  value,  to  nothing  by  an  angry  God. 


< 


LXIII. 

MYSTIC   NUMBERS. 


Those  who  are  older  rise  even  higher.  God  has  His 
numbers  and  measures,  and  it  is  fitting  that  man  should 
regard  them.  Surely  that  supreme  Architect  did  not  make 
this  mighty  mechanism  haphazard,  but  He  completed  it 


222  CHRISTIANOPOLIS 

most  wisely  by  measures,  numbers,  and  proportions,  and  He 
added  to  it  the  element  of  time,  distinguished  by  a  wonderful 
harmony.  His  mysteries  has  He  placed  especially  in  His 
workshops  and  typical  buildings,  that  with  the  key  of  David 
we  may  reveal  the  length,  breadth,  and  depth  of  divinity,  find 
and  note  down  the  Messiah  present  in  all  things,  who  unites 
all  in  a  wonderful  harmony  and  conducts  all  wisely  and 
powerfully,  and  that  we  may  take  our  delight  in  adoring  the 
name  of  Jesus.  Moreover,  these  matters  are  not  understood 
through  any  human  skill,  but  rest  upon  revelation  and  are 
communicated  to  the  faithful  and  from  one  to  the  other. 
Therefore  they  walk  into  a  veritable  labyrinth  whosoever 
borrow  poles  and  compasses  from  human  philosophy  with 
which  to  measure  the  New  Jerusalem,  figure  out  its^  regis- 
ters and  sacred  computation,  or  fortify  it  against  the  enemy. 
Let  it  be  sufficient  for  us  that  Christ  has  made  plain  to 
us  all  the  means  which  strive  to  improve  and  support  life ; 
let  us  all  be  careful  not  to  approach  too  hastily  everything 
that  glistens,  unless  the  figure  of  Christ  is  evident  and 
beckons  us  into  the  hidden  inner  parts.  This  over-confidence 
has  deceived  some  of  the  greatest  men,  and  all  the  more 
contrary  to  expectation,  because  it  seemed  to  them  that  they 
were  not  speaking  without  inspiration.  In  this  cabala  it  is 
advisable  to  be  rather  circumspect,  since  we  have  consider- 
able difficulty  in  present  matters,  grope  in  events  of  the 
past,  and  since  God  has  reserved  the  future  for  Himself,  re- 
vealing it  to  a  very  limited  number  of  individuals  and  then 
only  at  the  greatest  intervals.  Let  us  then  love  the  secrets 
of  God  which  are  made  plain  to  us  and  let  us  not,  with  the 
rabble,  throw  away  that  which  is  above  us  nor  consider 
divine  things  on  an  equal  basis  with  human;  since  God  is 
good  in  all  things,  but  in  His  own,  even  admirable. 


< 


Concerning  the  State  of  Christianopolis     223 
LXIV. 

MUSIC,  THE  FOURTH  DEPARTMENT. 


The  fourth  school  is  spoken  of  as  that  of  music,  and  one 
cannot  enter  it  unless  one  has  had  arithmetic  and  geometry ; 
for  it  depends  to  a  considerable  extent  upon  measure  and 
number.  Here  again  man  has  given  a  specimen  of  his 
excellence,  inasmuch  as  he  multiplies  three  tones  with  limit- 
less variety;  so  that  he  excels  not  only  in  language  but 
even  in  the  cries  of  animals  and  in  the  songs  of  birds. 
"^He  even  vies  with  heaven,  where  there  is  always  melody. 
It  can  never  be  computed  what  trivial  things  man  turns  to 
the  highest  uses.  With  very  few  letters  he  speaks  so  many 
tens  of  thousands  of  words ;  with  very  few  tones  he  produces 
an  infinite  symphony.  Yet  the  world  has  not  been  able  to 
keep  from  abusing  the  legitimate  joy  of  heaven  with  the 
evil  of  Satan,  and  subjecting  it  to  deceit.  So  it  comes 
that  we  have  the  madness  of  dancing,  the  frivolity  of  vulgar 
songs,  the  wickedness  of  roisterers.  All  of  these  things 
have  been  long  ago  driven  out  of  this  republic  and  are  now 
unheard.  They  like  that  sort  of  music  which  has  a  prophetic 
spirit,  a  whole-souled  harmony  resounding  to  the  heavens. 
Whatever  the  saints  have  composed,  whether  it  be  of  a 
joyful,  lamenting,  commending,  or  beseeching  nature,  this 
is  the  material  for  their  music:  and  daily  outbursts  of  the 
spirit  increase  the  supply.  Here  sacred  poetry  lends  its 
/  assistance,  yet  not  the  sort  which  sings  of  Venus  and 
Bacchus.  Moreover,  they  have  an  exact  distribution  of 
voices  according  to  age  and  sex,  so  that  when  they  meet  in 
public  the  tones  of  all  of  them  can  sound  forth  in  harmonious 
concert.    Nothing  can  be  compared  with  the  majesty  of  this 


<z~ 


224  Christianopolis 

music ;  for  when  the  favor  of  the  Holy  Spirit,  the  success  of 
the  composition,  impressiveness  of  the  words,  and  the  force 
of  harmonious  volume  unite,  the  greatest  charm  must  re- 
sult. And  they  have  this  advantage  too,  that  the  chief  points 
of  the  Christian  religion,  examples  of  an  upright  life,  the 
most  memorable  of  the  deeds  of  God,  are  included  in  their 
songs  and  they  receive  them  into  their  souls  by  this  agreeable 
medium.  More  prudent  are  they  than  those  of  the  world, 
who,  when  among  the  blandishments  of  the  flesh  they  have 
hummed  their  indecent  and  foolish  songs  long  enough,  are 
finally  compelled  amid  the  stings  of  death  and  pricks  of 
conscience  to  roar  something  sadder. 


LXV. 

MUSICAL   INSTRUMENTS. 

In  the  theater  of  mathematics  there  is  also  a  place  for 
musical  instruments,  yet  here  likewise  they  are  employed  in 
great  number  and  variety.  You  would  have  difficulty  find- 
ing anyone  who  is  not  skilled  in  their  use,  though  each  one 
has  the  liberty  to  choose  which  he  is  partial  to,  the  lute,  the 
violin,  harp,  or  wind  instrument;  or  the  combination  of  all, 
as  it  were,  the  organ,  of  which  they  have  very  elegant  speci- 
mens. They  are  in  the  habit  of  recommending  to  their 
students  very  accurate  technique,  that  they  may  foster 
|  promptness  toward  public  affairs,  and  especially  readiness 
and  adaptability  of  the  whole  body  toward  God.  For  they 
very  frequently  admonish  them  that  they  should  be  toward 
their  Creator  and  their  neighbor  what  the  hand  which  moves, 
raises,  and  lowers  the  fingers  according  to  an  inner  impulse 


Concerning  the  State  of  Christianopolis     225 

and  outer  marks  is  to  music.  This  might  well  be  men- 
tioned to  those  who  are  on  all  sides  subjected  to  the  rules 
and  requirements  of  an  art,  but  do  not  care  to  listen  to  God 
who  would  attune  them  to  His  instruments  and  offer  them, 
what  they  call  a  tabulatura,  of  the  duty  they  owe  Him. 
Hence  these  discords  in  the  various  ranks  of  life,  the  con- 
fusion of  human  works  and  ceremonies,  and  the  neglect  of 
divine  law — sounds  which  can  never  be  pleasing  to  God,  but 
must  be  ever  objectionable.  It  would  be  better  if  they 
would  render  the  laborious  services,  which  they  so  readily 
offer  the  world,  to  God  who  is  in  no  manner  so  severe  or 
harsh  but  who  is  more  anxious  to  preserve  and  care  for  His 
instruments,  however  fragile  they  be,  than  the  world  is 
desirous  of  breaking  and  casting  aside  her  strongest  tools. 


LXVI. 

the  chorus. 

That  they  may  contribute  to  public  worship  as  much  as 
possible,  they  make  use  of  solemn  music  also.  This  they 
do  by  means  of  a  chorus  which  passes  through  the  city  once 
every  week,  in  addition  to  the  holidays.  All  in  the  school 
march  two  by  two,  men  on  the  one  side,  girls  on  the  other  ; 
and  in  proper  order  they  traverse  the  streets  of  the  city, 
sending  up  a  hymn  to  God,  as  much  with  the  voice  as  with 
different  kinds  of  instruments.  They  are  arranged  accord- 
ing to  age  in  such  a  way  that  the  voices  are  well  distributed 
and  the  less  experienced  are  reinforced  by  the  more 
mature.  When  I  was  there  the  one  hundred  and  twenty- 
seventh  Psalm  was  sung,  in  which  the  care  of  the  state 


c 


226  Christianopolis 

was  intrusted  to  God.  I  have  never  heard  more  volume 
or  better  harmony  anywhere,  than  when  they  walked 
with  easy  step  under  the  arched  porticoes.  My  eyes  and 
ears  were  thoroughly  delighted,  and  I  wished  that  I  might 
always  be  able  to  be  present  during  this  sacred  service 
of  praise.  They  do  this  in  imitation  of  the  angelic  choir 
concerning  whose  songs  God  Himself  bears  witness. 
Since  they  consider  the  service,  protection,  warnings,  and 
instruction  of  these  very  highly,  and  are  anxious  to  have 
them  as  near  as  possible  to  themselves,  they  hope,  and  not 
without  reason,  that  the  heavenly  chorus  may  be  singing 
along  in  the  same  measure  with  them.  Who  would  not  be- 
lieve that  these  pure  souls  take  more  delight  in  such  a  public, 
spiritual  joy  than  they  would  in  the  noise  of  a  city  confused 
with  the  power  of  the  world !  Or  who  would  doubt  that 
they  offer  more  to  souls  raised  aloft  with  a  pure  joy  toward 
God,  than  to  those  sad  and  worn  out  under  the  torture  of 
vanity!  They  say  (and  I  believe  it)  that  they  never  return 
from  one  of  these  choral  processions  except  with  spirits 
strengthened  and  anointed,  as  it  were,  with  divine  breath; 
that  they  never  feel  the  guardianship  of  the  angels  more 
closely  at  hand  and  remarkably  than  when  their  hearts  are 
bubbling  over  with  a  complete  joy  in  God.  They  say  that 
in  this  way  God  is  praised,  the  soul  is  enlivened,  the  flesh 
is  put  aside,  the  world  avoided,  and  Satan  put  to  flight. 
But  what  about  the  world?  While  she  is  playing  the  fool, 
snoring,  and  wasting  her  oil,  the  Heavenly  Bridegroom  has 
entered  and  has  tightly  closed  the  door  behind  Him. 


Concerning  the  State  of  Christianopolis     227 
LXVII. 

ASTRONOMY,  THE  FIFTH  DEPARTMENT. 

Astronomy  lays  claim  to  the  fifth  school,  and  it  is  as 
deserving  of  humankind  as  any  other  art.  For  with  in- 
credible diligence  it  shows  us  the  movements  and  gentle  rota- 
tions of  the  heavens,  the  orbits  and  positions  of  planets,  the 
location  of  the  constellations,  their  arrangements  and  dif- 
ferences, then  also  the  number  and  size  of  the  visible  stars 
and  their  relations  to  each  other,  almost  gives  entrance  into 
the  very  sky,  and  renders  the  same,  as  it  were,  tributary  to 
this  our  own  territory.  And  surely  it  is  worthy  being  prac- 
ticed by  the  kings  of  the  earth,  since  it  seems  to  command 
the  sky.  The  inhabitants  of  Christianopolis  set  much  store 
by  it,  nor  do  they  fear  falling  away  by  the  motion  of  the 
earth  or  being  thrown  off  by  unheard  of  star-dwellers.  The 
honor  is  sufficient  for  them,  which  Christ  bestowed  upon  the 
earth  when  He  dwelt  upon  it  as  a  human  being.  God  shall 
see  to  the  other  things.  Yet  let  us  examine  those  now  who 
look  at  the  sky  no  more  observantly  than  any  beast.  As 
far  as  they  are  concerned  the  sun  might  rise  in  the  west,  and 
but  for  their  calendar  they  know  no  time.  If  these  people 
make  any  pretensions  to  knowledge,  it  is  a  great  disgrace 
for  them  to  care  nothing  about  what  the  holy  patriarchs 
studied  with  the  greatest  earnestness ;  whereas  if  they  have 
no  ambition  they  are  to  be  reproved  for  keeping  on  the 
ground  the  countenance  which  was  given  man  to  be  raised 
aloft.  Every  excuse  carries  with  it  its  disgrace  which  de- 
prives man  of  his  humanity,  or  if  you  please,  his  divinity. 
Surely  man  has  not  ascended  to  those  highest  abodes  on  his 
own  legs,  nor  has  he  observed  those  most  confusing  laws 


228  Christianopolis 

without  God's  guidance.  Hence,  only  the  most  noble- 
minded  natures  have  an  inclination  toward  astronomy;  the 
base  and  earth-born  are  satisfied  to  eat  acorns  and  husks. 


LXVIII. 

ASTROLOGY. 

In  this  same  hall,  astrology,  valued  highly  for  many  rea- 
sons, is  offered.  For  whatever  the  earth  owes  the  sky,  and 
whatever  the  sky  communicates  to  the  earth,  they  who  have 
experienced  both  test  out.  The  all-wise  Creator  has 
so  made  his  greatest  work  interdependent,  that  it  governs 
and  yet  obeys  itself.  Hence  the  governing  influence  of  the 
stars  is  noted,  with  a  greater  admiration  of  human  thirst  for 
knowledge  than  for  dependability  of  the  results.  Experi- 
ence fosters  confidence,  theoretical  reason  creates  doubt; 
between  the  two,  the  earth  confesses  her  inferiority  to  the 
sky.  The  effect  of  the  sun  and  the  moon  are  the  more  easily 
recognized.  Of  the  remaining  stars,  those  who  practice  the 
art  have  as  many  differences  of  opinion.  I  could  not  under- 
stand, when  they  conversed  with  me  on  the  subject,  what 
the  inclinations  of  the  inhabitants  of  Christianopolis  were. 
At  any  rate,  they  subject  their  thoughts,  however  hampered 
by  the  hindrances  of  the  body,  to  God  and  God  alone. 
They  say  that  it  is  an  uncertain  thing  to  make  everything 
dependent  on  the  first  moment  of  existence  and  birth, 
and  from  this  moment  to  accept  judgment  of  life  or 
death.  And  so  they  emphasize  rather  this,  as  to  how  they 
may  rule  the  stars,  and  by  faith  shake  off  the  yoke  if  any 
exists.     Hence  they  recognize  a  new  sky,  other  stars  and 


Concerning  the  State  of  Christianopolis     229 

movements,  where  Christ  is  the  moving  factor.  Through 
His  mercy  they  break  the  power  of  all  ill  will,  of  every  thing 
contrary,  weak,  or  foreign.  The  most  fortunate  horoscope 
is  that  of  adoption  into  the  ranks  of  sons  of  God,  whose 
Father,  when  consulted  by  prayer,  rarely  is  silent  upon  any- 
thing; when  besought  rarely  refuses  anything,  so  far  is  it 
from  Him  to  expose  them  to  wanderings  of  the  stars.  The 
wanderer  on  the  earth  realizes  this;  and  in  the  shadow  of 
God  he  fears  no  storms  of  the  sky.  Those  who  have  wis- 
dom beyond  this,  are  wise  to  themselves.  Moreover,  let 
us  not  excuse  the  stupidity  of  those  who,  though  they  seem 
to  themselves  to  be  in  a  position  to  crush  everything  under 
their  feet  and  even  foolishly  scorn  the  very  sky,  are  men 
according  to  the  days  of  the  week,  now  servile,  now  rebels ; 
to-day  admirers,  to-morrow  scoffers;  never  fair-minded, 
always  crude.  For  he  who  does  not  know  the  value  of 
astrology  in  human  affairs,  or  who  foolishly  denies  it,  I 
would  wish  that  he  would  have  to  dig  in  the  earth,  cultivate 
and  work  the  fields,  for  as  long  a  time  as  possible,  in  un- 
favorable  weather. 


LXIX. 

THE  heaven  of  the  christians. 

There  is  a  great  difference  between  man  and  man,  but  a 
far  greater  difference  between  a  Christian  and  a  man  of 
the  world.  The  man  of  the  world  does  not  serve  as  many 
things  as  the  Christian  has  dominion  over.  The  latter  is 
not  only  free  from  all  offense  of  Heaven,  but  he  is  even 
reconciled  to  the  same.  Hence  he  receives  his  daily  gifts 
from  a  friend,  as  God  orders  all  creatures  to  be  kindly 


230  Christianopolis 

disposed  toward  the  Christian.  To  what  extent  the  heavens 
favor  the  Christian,  and  how  he  obeys  the  impulses  of  faith, 
are  beyond  the  conception  of  the  non-believers.  How 
singly  he  is  intent  only  on  the  church,  no  one  outside  of  her 
knows  or  comprehends.  The  sun,  the  stars,  the  rainbow, 
hail,  and  dew,  to  mention  only  a  few — with  how  many  bless- 
ings have  they  benefited  loyal  men!  The  favor  of  heaven 
accompanied  the  church  when  it  wandered  as  a  stranger 
from  the  east  into  the  west,  and  tamed  men  whom  formerly 
it  had  kept  as  barbarians.  The  favor  of  heaven  teaches  us 
with  prophecies  and  miracles,  rebukes  wickedness,  raises 
the  heads  of  the  pious,  and  makes  them  look  up  with  a 
hope  of  restoration.  With  what  wonderful  harmony  heaven 
assists  the  history  of  the  earth  and  benefits  the  church  in  its 
varying  fortunes,  it  is  hardly  possible  to  say.  Because  only 
a  few  care  for  this,  it  happens  that  still  fewer  grasp  the 
prescribed  path  of  the  church  in  these  lands,  and  though 
they  praise  religion,  they  conclude  that  flourishing  times 
have  come  to  this  age  by  chance.  Meantime  they  them- 
selves do  not  consider  the  words  of  Antichrist,  of  Ma- 
homet, and  of  similar  false  prophets,  nor  will  they  tolerate 
such  investigation  on  the  part  of  others.  Yet  they  see  other 
clouds  arise  and  they  exclaim  against  them;  if  they  would 
judge  as  worthily  of  the  signs  of  the  times,  as  of  the  ap- 
pearances in  the  sky,  they  would  not  have  to  hear  "  hypo- 
crites "  from  Christ.  The  inhabitants  of  Christianopolis 
seek  first  of  all  a  spiritual  heaven  and  are  solicitous  for  it. 
They  love  a  physical  sky  the  more  because  they  know  it 
always  has  been  and  will  continue  to  be  propitious  fo  Chris- 
tians. As  they  have  founded  their  city  under  its  blessed 
auspices  and  on  a  favorable  anniversary,  they  know  that 
the  ill  will  of  heaven  will  never  come  upon  the  city  as  long 
as  it  honors  God. 


Concerning  the  State  of  Christianopolis     231 
LXX. 

NATURAL  SCIENCE,  THE  SIXTH   DEPARTMENT. 

The  sixth  hall  has  its  name  from  natural  philosophy, 
which  I  have  already  suggested  in  the  hall  of  the  same 
name.  How  very  zealous  they  are  in  this  field,  it  is  need- 
less to  affirm,  since  the  very  necessity  of  the  study  requires 
it.  For  by  its  help  we  arrive  at  a  knowledge,  general  and 
special,  of  each  world,  and  examine  into  the  movements, 
qualities,  behaviors,  and  phenomena  of  their  creatures.  By 
it  we  discover  of  what  material  things  are  made,  what  is 
their  form,  measure,  place,  and  time ;  how  the  heavens  move 
and  how  they  appear,  how  elements  mingle  and  how  they 
increase,  for  what  purpose  living  animals  and  plants  exist, 
of  what  use  metals  are,  and  especially,  what  the  soul,  that 
spark  of  divinity  within  us,  accomplishes.  All  these,  for- 
sooth, are  very  beautiful  things,  and  it  is  below  his  dignity 
for  man  not  to  know  them,  after  the  faithful  investigations 
of  so  many  men.  For  we  have  not  been  sent  into  this  world, 
even  the  most  splendid  theater  of  God,  that  as  beasts  we 
should  merely  devour  the  pastures  of  the  earth;  but  that 
we  might  walk  about  observing  His  wonders,  distributing 
His  gifts,  and  valuing  His  works.  For  who  would  believe 
that  the  great  variety  of  things,  their  elegance,  advantage, 
and  maturity,  and  in  short,  the  utility  of  the  earth,  had 
been  granted  to  man  for  any  other  reason  than  for  his 
highest  benefit?  If  anyone  believes  that  all  these  blessings 
are  due  him  without  gratitude,  nay  even  without  considera- 
tion on  his  part,  he  is  basely  deceived.  It  is  rather  man's 
duty,  now  that  he  has  all  creatures  for  his  use,  to  give 
thanks  to  God  Himself  in  the  place  of  them  all ;  that  is,  he 


232  Christianopolis 

should  offer  to  God  as  much  obedience  as  he  observes  in 
His  creatures.  Then  he  will  never  look  upon  this  earth 
without  praise  to  God  or  advantage  to  himself;  but  with 
an  admonition  toward  moderate  use  and  exact  observa- 
tion. Blessed  are  they  who  use  the  world  and  are  not  used 
up  by  it  as  far  as  God  has  generously  granted  it !  He  who 
recognizes  Christian  liberality  will  never  subject  himself  to 
the  base  servitude  of  creatures. 


LXXI. 

HISTORY. 

History,  that  is,  a  rehearsal  of  the  events  of  human  trag- 
edy, accompanies  natural  science.  Words  cannot  do  sufficient 
justice  to  the  importance  of  this.  Yet  scarcely  anywhere 
among  mortal  men  does  it  appear  uncorrupted,  so  deep  are 
the  secrets  of  the  human  heart,  so  generous  our  rating  of 
ourselves,  so  bold  our  critical  judgment  of  others,  so  subtle 
the  apologies  for  human  errors.  The  inhabitants  of  Chris- 
tianopolis grasp  truth  very  firmly,  and  they  prefer  to  tell 
the  truth  though  it  bring  shame  to  them,  than  to  tell  a  lie  to 
their  glory.  And  so  they  want  everything  written  down  very 
plainly,  and  they  confess  all  their  doings,  even  their  faults, 
frankly  in  order  that  posterity  may  know  the  events  of  the 
past  without  disguise.  It  is  a  very  sad  thing  to  look  back 
through  so  many  thousands  of  years  upon  the  tyranny  of 
Satan,  the  growth  of  crime,  the  monstrous  deeds  of  men,  the 
hideousness  of  wars,  the  horrors  of  massacres,  the  boast- 
ing of  conceit,-  the  arrogance  of  wealth,  the-  confusion  of 
ranks,  and  the  secrets  of  wickedness.    All  these  conditions 


Concerning  the  State  of  Christianopolis     233 

suceed  each  other  in  the  world,  recur  often,  and  disturb 
the  entire  period.  How  pleasant  it  is,  on  the  contrary,  to 
contemplate  the  champions  of  God,  germs  of  virtue,  dignity 
of  the  human  soul,  abundance  of  peace,  restful  quiet,  con- 
fession of  one's  shortcomings,  the  fullness  of  contentment, 
varieties  of  gifts,  invincible  strength  of  holiness.  There  are 
scholars  who  are  bold  enough  to  be  unacquainted  with  such 
facts  and  who  rank  them  with  fables ;  they  are  very  worthy 
themselves  to  be  told  of  in  fable.  Meanwhile,  it  is  clearly 
evident  that  as  many  as  are  ignorant  of  past  events,  are 
likewise  of  little  value  in  the  present  and  unprepared 
for  the  future,  however  bold  and  arrogant  they  may  be  as 
to  other  things.  For  as  the  study  of  human  history  makes 
man  gentle,  humble,  and  careful,  so  the  ignorance  of  it 
keeps  him  crude  toward  himself  and  others,  proud,  and 
hasty  toward  his  own  and  the  state's  undoing. 


LXXII. 

CHURCH    HISTORY. 

Since  the  inhabitants  of  Christianopolis  make  every- 
thing in  this  world  second  to  the  church,  they  are  concerned 
in  its  history  more  than  with  any  other.  For  as  this  is 
the  only  ark  which  can  contain  those  to  be  saved,  they  pre- 
fer to  be  solicitous  about  it  rather  than  about  the  waters  of 
the  universal  flood.  So  they  relate  with  what  immeasur- 
able goodness  of  God  that  insignificant  little  flock  was  col- 
lected, how  it  was  taken  up  under  His  covenant,  put  in  order 
with  laws  and  fortified  with  the  Word ;  they  tell  with  what 
weak  instruments  it  was  extended,  with  what  very  strong 


234  Christianopolis 

machines  it  was  attacked,  with  what  evident  aid  it  was 
defended;  with  how  much  blood,  with  what  prayers  its 
safety  was  established,  with  what  a  roaring  on  the  part  of 
Satan  the  banner  of  the  cross  triumphed;  how  readily  the 
tares  grow  up,  how  often  its  light  is  drawn  back  into  a 
corner,  how  many  eclipses  the  light  suffered,  especially 
severe  and  dense  under  Antichrist;  how  it  emerged  often- 
times out  of  desperate  circumstances,  and  in  our  own 
age  under  the  guidance  of  the  great  Luther ;  with  what  filth 
and  spots  it  is  frequently  besmirched,  how  much  trouble  it 
has  with  the  sons  of  the  flesh.  Many  such  points  as  these, 
as  well  as  periodical  and  harmonious  changes  in  the 
church,  they  have  at  hand,  and  impress  them  carefully 
upon  the  youth  that  they  may  learn  to  trust  God,  distrust 
the  flesh,  scorn  the  threats  of  the  world,  and  bear  patiently 
the  darkness  of  this  age.  This  is  all  very  well  too,  how- 
ever others  may  boast  of  their  neglect  of  ecclesiastical  his- 
tory. For  how  little  the  latter  is  required  even  in  the  case 
of  ministers,  and  how  very  little,  where  it  is  offered,  is 
done  in  comparison  with  one  or  a  second  syllogism,  need 
not  be  enlarged  upon  in  this  place.  This  is  a  trick  of  Satan 
who,  while  he  removes  from  before  our  eyes  the  past  dis- 
putes of  the  pious,  and  the  scourges  of  heresy,  leaves  any 
possible  clouds  of  the  church,  in  place  of  the  serene  and 
unmistakable  light,  until  we  under  some  delay  gradually 
accustom  ourselves  to  superstition  and  wickedness.  Oh, 
if  men  would  but  stop  to  look  back  at  the  seriousness  of 
our  reformation,  simony  and  a  false  impression  of  security 
would  not  impose  upon  so  many ;  and  oh,  that  religion  would 
be  guarded  more  seriously  which  abhors  not  only  the  Ro- 
man doctrine,  but  her  morals  also!  Meantime  the  inhabi- 
tants of  Christianopolis  think  very  often  not  so  much  of  the 
church  in  the  larger  sense,  but  also  of  their  own  small  one 


Concerning  the  State  of  Christianopolis     235 

within  their  hearts,  that  whatever  is  done  within  them  for  the 
spirit  against  the  flesh  and  on  behalf  of  heaven  against  hell, 
as  often  as  they  are  conscious  of  the  divine  Presence,  they 
may  note  it  down,  that  thus  they  may  believe  and  know  that 
they  are  the  elect  and  beloved  of  God. 


LXXIII. 

ethics,  the  seventh  department. 

The  seventh  school  has  ethics  as  its  chief  subject,  their 
guide  in  all  human  virtues,  in  prudence,  justice,  moderation, 
bravery,  and  kindred  qualities ;  not  only  do  they  wish  her  to 
be  careful  in  precepts  and  rules,  but  in  very  deed,  especially 
shining  in  daily  examples.  It  is  ridiculous  to  advise  others 
to  do  what  we  contradict  in  our  lives.  Those  who  boast  of 
nothing  but  heaven,  should  not  savor  of  the  earth;  those 
who  inculcate  justice  should  do  injury  to  none;  those  who 
advocate  temperance  should  not  live  in  extravagance;  those 
who  boast  of  bravery  should  never  be  cast  down.  If  there 
are  any  who  go  in  advance,  those  are  not  lacking  who  follow, 
whose  examples  are  very  many.  Here  they  give  reward  for 
work  done;  for  they  drive  from  the  society  of  good  men 
every  item  of  luck.  They  say  that  fortune  is  purely  fictitious 
and  rests  upon  our  own  notion;  that  we  seek  or  shun  re- 
spectively, what  we  picture  good  or  bad  for  ourselves.  Since 
it  could  be  in  our  power,  that  conditions  be  always  suffi- 
ciently well  with  us,  we  accomplish  as  a  result  of  our  own 
persuasion  that  we  must  needs  suffer  evil  and  be  in  want. 
They  say  that  we  will  always  be  in  need,  as  long  as  we  de- 
sire what  we  cannot  obtain ;  that  we  will  always  have  abun- 


236  Christianopolis 

dance,  as  long  as  we  possess  only  those  things  of  which  no 
one  can  deprive  us.  This  is  altogether  true;  for  no  one 
else  is  to  blame  for  our  unhappiness  except  ourselves,  we 
who,  while  we  covet  individually  what  is  due  to  all,  and 
while  thus  keep  attacking  other  people's  rights,  always  have 
one  with  whom  to  quarrel — there  is  always  someone  who 
may  conquer  or  suppress  us ;  or  if  no  one  actually  disturbs 
us,  surely  we  never  satisfy  ourselves.  And  since  the  citizens 
of  this  ideal  city  understand  these  facts,  they  are  not  will- 
ing that  their  greatest  treasure  should  dwell  anywhere  ex- 
cept in  their  own  breasts.  And  because  they  do  not  want  a 
purely  imaginative  treasure  they  believe  and  recognize 
Christ  as  the  one  by  whose  love  they  are  joined  together  in 
perfect  mutual  friendship,  by  whose  perfect  truth  they  are 
directed,  whose  perfect  courtesy  they  obtain,  by  whose  per- 
fect generosity  they  are  covered,  or,  to  mention  it  all  in  one, 
by  whose  humanity  they  are  ennobled.  That  it  may  please 
us  to  imitate  this,  or  that  it  may  be  permitted  through 
those  who  usually  fill  the  earth  with  the  basest  morals  and 
vainest  practices,  I  do  with  a  whole  heart  pray  God,  the 
author,  preserver,  and  rewarder  of  a  moral  and  well  regu- 
lated life. 


LXXIV. 

THE   GOVERNMENT. 

More  subtle  than  this  is  government,  which  very  evi- 
dently employs  a  constructive  mind  for  ruling  men  and  for 
protecting  population.     I  have  already  said  that  they  have 
j  preferred  government  by  aristocracy  to  other  forms,  because 
^  I  this  approaches  more  closely  to  the  Christian  society.     In 


Concerning  the  State  of  Christianopolis     237 

this  they  establish  three  good  qualities  of  man :  equality,  the 
desire  for  peace,  and  the  contempt  for  riches,  as  the  world 
is  tortured  primarily  with  the  opposites  of  these.  They 
have  also  put  the  culture  of  the  soul  on  a  higher  plane  and 
have  made  it  known,  that  anyone  may  know  himself  more 
easily.  The  chief  point  with  them  is  that  Christians  ought 
to  be  different  from  the  world  round  about,  in  morals  as 
well  as  in  religion,  that  they  ought  not  be  permitted  to  do 
everything,  though  it  be  right  for  others;  that  they  ought 
not  tolerate  all  that  others  bear.  They  say  that  the  Gospels 
require  a  different  government  than  that  of  the  world,  and 
that  the  judgment  of  it  lies  with  the  Christian  religion. 
They  chide  the  world  for  permitting  haughtiness  among 
those  in  high  places,  immorality  among  the  clergy,  dis- 
honesty among  office-holders,  extravagance  among  the  citi- 
zens, deviations  from  the  right  by  all  persons ;  and  only  on 
this  one  pretext,  because  they  are  men.  For  they  say  that 
this  merely  denotes  a  lack  of  serious  attempts  and  a  correct 
constitution  of  government,  since  man  is  really  not  an  un- 
tamable animal;  afterwards  even  the  very  wrestling- 
grounds  of  evils  are  opened  so  that  it  is  surprising  that 
even  now  one  can  resist.  They  say  that  very  many  prac- 
tices also,  which  are  evil  and  harmful,  are  looked  upon  as 
good  and  praiseworthy;  and  the  criticism  of  these  is  not 
permitted.  Excellent  laws  stand  out  to  the  view;  but  if 
anyone  would  urge  their  enforcement,  he  would  be  ridiculed. 
It  did  not  seem  to  them,  they  said,  that  a  government  was 
formed  after  the  model  of  Christ,,  where  God  was  made  of 
less  account  than  men,  the  soul  less,  than  the  body,  the  body 
less  than  riches;  where  the  vices  of  wealth  are  not  consid- 
ered a  crime ;  the  virtues  of  poverty  not  praiseworthy ;  where 
the  instigator  of  crime  receives  a  reward ;  the  one  corrupted, 
death ;  where  the  soul  of  a  man  may  be  sold  for  any  price. 


238  Christianopolis 

I  could  not  answer  all  these  arguments,  however  much  I 
tried.    So  I  referred  the  matter  to  the  political  scientists  of 
our  age,  who  would  not  portray  the  world  in  so  many  vol- 
umes unless  they  knew  what  would  be  profitable  to  the  affairs 
1  of  mortals.     Yet  I  have  thought  that  many  things  are  said 
against  the  morals  of  our  age  not  unjustly,  which  could  be 
;  corrected  with  no  greater  difficulty  than  that  with  which  the 
I  world  maintains  her  own.    We  see  that  our  own  affairs  can 
be  well  enough  defended  from  injury,  provided  we  look 
upon  divine  things  and  the  holy  name  of  God  with  some 
reverence;  since  some  are  said  to  have  observed  super- 
stitiously,   others   fanatically;  but  only  the   Christians  by 
their  own  boasting  do  not  blush  to  enumerate  them  among 
impossibilities. 


LXXV. 

CHRISTIAN   POVERTY. 

It  is  not  sufficient  for  Christians  to  be  good  according  to 
the  teachings  of  ethics  and  government,  but  they  choose  as 
their  model  Christ  Himself,  a  far  higher  Master.  As  He 
is  the  most  perfect  embodiment  of  the  highest  virtues,  He 
deserves  to  have  imitators.  Moreover  these  virtues  go 
beyond  human  excellencies  and  are  included  under  the 
symbols  of  the  cross ;  and  those,  who  have  devoted  themselves 
closer  to  man,  have  called  these  Christian  proverty,  by  which 
we  renounce  even  the  things  that  are  permitted  the  world, 
that  we  may  possess  only  Christ.  Those  who  join  this  group 
unlearn,  leave,  and  bear  everything.  They  prefer  simplicity 
to  intelligence,  ignorance  to  knowledge,  silence  to  eloquence, 
humility  to  dignity,  credulity  to  shrewdness,  want  to  abun- 


Concerning  the  State  of  Christianopolis     239 

dance,  studying  to  teaching,  bearing  to  doing;  and  whatso- 
ever things  are  considered  lowly  on  earth,  provided  they 
are  harmless,  these  they  desire.  Do  not  believe  that  these 
are  Roman  Minorites,1  sly  and  grasping  of  all  that  is  great- 
est on  this  earth;  nor  yet  hypocritical  saints  of  their  own 
understanding  and  secret  pride.  It  is  a  happy  race  of  men, 
and  skilled  in  whatsoever  they  do  on  earth.  Whatever  they 
have  of  the  gifts  of  God,  they  divide  in  common,  reserving 
almost  nothing  for  themselves.  They  are  not  irritated  by 
being  offended,  nor  puffed  up  by  fame ;  they  are  not  elated 
by  abundance,  nor  yet  depressed  by  poverty;  they  do  not 
admire  hair-splitting  arguments,  they  do  not  consider  the 
most  insignificant  things  below  their  notice;  they  are  not 
worried  by  the  threats  of  the  age,  they  are  not  caught  by 
report  of  things  of  the  present;  they  are  not  disturbed  by 
noise,  nor  are  their  wits  sharpened  by  separation  from 
others;  they  are  not  afflicted  in  life  nor  terrified  by  death. 
There  are  only  a  very  few  of  these,  nor  could  they  easily 
be  other  than  such  as  already  have  penetrated  through  all 
things,  to  whom  already  human  affairs  and  human  knowl- 
edge are  apparent,  to  whom  after  the  wanderings  on  the 
earth  the  only  thing  in  their  wishes  is  the  certainty  of 
heaven.  No  one  is  more  voluntarily  foolish,  none  more 
surely  ignorant,  none  more  easily  in  want,  no  one  more 
readily  serves,  than  those  who,  respectively,  are  experi- 
enced in  controlling  the  slipperiness  of  wisdom,  the  wind- 
ings of  knowledge,  the  burdens  of  possessions,  the  risks  of 
dangers.  Hence  those  who  are  accustomed  to  laugh  at  and 
criticise  such  people,  only  bear  witness  by  that  very  fact 
that  they  have  no  taste  for  human  affairs,  but  wallow  about 
in  the  very  mire  out  of  which  they  arose  by  the  grace  of 
God. 

1  Franciscans. 


240  Christianopolis 

LXXVI. 

THEOLOGY,  THE  EIGHTH  DEPARTMENT. 

Now  the  eighth  school  is  left,  which  is  devoted  to  theol- 
ogy, the  queen  of  all  that  human  beings  possess,  and  the 
mistress  of  philosophy.  This,  first  of  all,  teaches  the  mode 
of  expression  of  the  Holy  Ghost  in  the  Holy  Scriptures; 
their  strength,  elegance,  efficacy,  and  depth,  that  the  stu- 
dents may  know  what  is  meant  by  this  or  that  diction  and 
this  or  that  combination  of  words ;  and  that  they  may  learn 
to  admire  this  sort  of  language  more  than  all  the  eloquence 
of  this  earth.  Then  they  are  urged  toward  a  devout  imita- 
tion of  this  divine  speech  that,  when  they  shall  have  collected 
for  themselves  from  their  boyhood  days  a  mighty  treasure 
of  holy  thoughts,  they  may  know  how  to  adapt  them  also 
to  the  needs  of  mortals,  and  may  learn  to  speak  to  others 
with  the  same  spirit,  the  same  words  with  which  the 
apostles  of  Christ  preached  the  Gospel  to  the  people. 
Thirdly,  they  arm  them  with  the  arguments  and  the  firmness 
of  the  unconquered  Word  so  that,  when  they  are  attacked 
by  heresies  or  when  the  father  of  false  argument,  Satan 
himself,  battles  against  them,  they  may  understand  how  to 
defend  the  sincerity  of  truth  borrowed  from  the  source  of 
truth,  and  that  they  may  learn  how  to  preserve  the  clear 
founts  of  Israel  in  every  time  and  place  from  the  contami- 
nation of  earthly  mire  or  human  theorizing.  This  they  call 
scholastic  theology,  which  teaches  them  to  know,  imitate, 
and  defend  the  words  of  Holy  Writ;  and  in  this  they  train 
their  students  so  as  to  remind  them  that  these  matters  do 
not  of  themselves  actually  accomplish  anything  in  Chris- 
tianity, but  that  they  do  tend  toward  preparing  one  for 


Concerning  the  State  of  Christianopolis      241 

accomplishing  something.  Moreover,  they  avoid  the  names 
of  sects  especially,  nor  do  they  at  all  willingly  pronounce 
them;  and  though  they  love  to  hear  the  name  of  Lutheran, 
yet  they  strive  first  of  all  to  be  Christians.  From  which  I 
gather  that  they  do  not  agree  with  those  who,  though  they 
admit  any  translation  as  safe,  and  go  securely  to  sleep 
with  the  same,  are  not  very  much  concerned  whether  the 
Holy  Spirit  has  said  this  or  something  else.  Next,  that  they 
do  not  restrict  all  theology  to  the  experience  of  addressing 
an  audience,  since  it  may  occur  that  a  man,  as  wicked  as  he 
is  ignorant,  will  speak  forth  to  the  people  borrowed  words 
even  though  they  be  holy.  On  the  other  hand  they  do  not 
admire  those  by  whom  all  theology  is  converted  into  dag- 
gers, swords,  and  bows,  and  who  admit  no  worship  of  God 
except  it  be  of  a  disputatious  or  contentious  nature.  Finally 
I  gather,  that  they  do  not  permit  every  harmless  difference 
of  opinion  to  generate  factions  and  hate,  but  teach  their 
pupils  in  such  a  way  that,  as  often  as  there  is  need,  they 
may  be  able  to  form  opinions  on  versions  of  the  Scriptures, 
address  assemblies,  defend  the  truth,  avoid  schisms,  and 
what  is  perhaps  more  fortunate  and  surely  more  moderate, 
that  they  may  prefer  to  be  engaged  in  the  adjusting  of  a 
Christian  life  on  the  ground  that  Christ  prefers  holy  men 
to  scholars,  obedient  ones  to  logicians;  because  the 
very  arts  of  the  soul  accomplish  less  in  the  last  oppositions 
of  death  than  does  the  strength  of  conscience,  purified  by 
the  blood  of  Christ. 


242  Christianopolis 

LXXVII. 

PRACTICE  OF  THEOLOGY. 

Thence  they  gird  themselves  with  a  great  devotion  for 
practical  theology.  This  teaches  them  to  pray,  to  meditate, 
and  to  stand  trial.  This  is  the  wisdom  which  impresses 
the  Holy  Scriptures  upon  us  and  carries  them  over  into  our 
lives,  that  we  may  make  known  the  mysteries  of  God.  Here 
not  merely  the  approval  of  the  Divine  Word  is  required, 
but  its  unanimity  and  harmony.  For  as  Christ  is  the  sum 
total  of  all  secrets,  so  the  regeneration  in  us  is  the  begin- 
ning of  a  new  childhood,  youth,  and  even  maturity,  and 
urges  upon  us  that  which  is  in  agreement  not  with  Adam, 
but  with  Christ,  our  Book  of  Life.  Those  who  establish 
their  theology  according  to  artificial  rules  do  not  compre- 
hend this.  For  there  is  need  of  a  biting  and  bitter  acid, 
taken  internally,  to  tear  down  the  inner  structures  and 
break  them  to  pieces.  Unless  we  cease,  Christ  will  not 
begin;  unless  we  are  silent,  God  will  not  speak;  unless  we 
accept  it  passively,  the  Spirit  will  not  be  active.  This  is 
that  sabbath  for  the  sake  of  which  all  the  pious  on  earth, 
throughout  all  ages,  have  been  ridiculed.  Such  is  the  mad- 
ness of  the  saints  of  Christ  that  they  not  only  believe  in 
Christ  crucified,  but  even  are  willing  to  be  crucified  them- 
selves. Such  is  the  foolishness  of  the  Gospel  of  Paul  to 
glory  in  nothing  except  his  own  weakness.  Here  is  usually 
a  greater  danger  from  Satan,  who,  being  always  evil,  is 
here  at  his  very  worst,  in  that  he  creeps  into  man  so 
stealthily  that  the  latter  is  no  longer  God's.  Hence  the  evi- 
dences of  fury,  sleeplessness,  delirium,  and  other  mockery  of 
a  soul  not  inspired  of  God  but  proceeding  from  itself.    So 


Concerning  the  State  of  Christianopolis     243 

the  citizens  of  Christianopolis  are  accustomed  to  advise  their 
own  people  and  others  seriously  to  ask  nothing,  to  attempt 
nothing  for  themselves  beyond  Christian  simplicity,  with- 
out the  advice  of  God.  For  we  cannot  all  be  snatched  into 
the  third  heaven  as  was  Paul ;  yet  we  can  with  him  become 
fashioned  like  Christ.  If  we  obey  the  Gospels,  if  we  obey 
the  apostles,  this  will  meet  the  requirements  of  true  theol- 
ogy, and  we  will  be  in  no  want  of  revelation  or  of  preaching 
of  angels  in  any  other  form.  And  even  as  genuine  theology 
does  not  consider  those  coarse  and  sensuous  Christians,  so 
also  it  does  not  recognize  those  who  are  so  extremely  pre- 
cise and  those  who  are  drawn  out  into  the  realm  of  the 
purely  mental.  The  best  moderation  of  the  cross  is  that 
which  according  to  the  balance  of  Christ  places  a  fitting 
weight  upon  all  the  children  of  God,  and  trains  them  indi- 
vidually in  such  a  way  that  they  may  have  a  reason  for 
asking  aid  of  God. 


LXXVIII. 

PROPHECIES. 

If  now  our  very  kind  Father  shall  favor  one  man  some- 
what beyond  others,  they  do  not  unceremoniously  reject  the 
fact  but  test  the  prophesying  spirits.  So  they  have  a  school 
of  prophecy,  not  at  all  that  they  would  give  instruction  in 
the  virtue  of  soothsaying  which  deceives  so  many,  but  as  a 
place  where  they  might  observe  the  harmony  and  truth  of 
the  prophetic  spirit.  And  as  this  cannot  be  done  without 
divine  suggestion,  they  confer  on  the  matter  in  the  fear  of 
the  Master  to  see  whether  any  unusual  portion  of  light 
may  have  been  bestowed  upon  anyone.    For  rarely  has  any- 


244  Christianopolis 

one  who  can  adjust  all  types  of  the  Scriptures  according 
to  their  differences,  who  can  draw  forth  prophecies  out  of 
their  most  private  shrines,  who  can  reconcile  the  ceremonies 
of  Moses  with  those  of  Christ,  who  can  grasp  the  arguments 
of  the  apostles  and  even  Christ,  drawn  forth  from  the  Old 
Testament,  or  accomplish  other  things  like  these,  under 
so  many  interpreters, — rarely  has  such  a  one  established 
any  faith  at  all  with  them.  In  truth  many  have  caused  them 
doubt  as  to  whether  one  or  another  may  not  have  given 
out  judgment  too  indiscreetly.  And  so  they  confess  that  as 
far  as  concerns  the  forecasting  of  future  events  or  the  in- 
terpretation of  past,  they  do  not  comprehend  as  yet  the 
oracles  of  the  Holy  Spirit,  yet  none  the  less  they  are  content 
in  the  divine  revelation  in  which  eternal  salvation  rests. 
Moreover  they  beseech  God  that  He  may  be  willing  in  His 
great  indulgence,  to  make  known  to  His  children  somewhat 
of  the  profound  wisdom  that  lies  hidden  in  the  depths  of  His 
Word,  and  to  reveal  His  Son  to  them  in  every  sacred  page. 
How  much  they  accomplish  by  this  pious  prayer,  they  did 
not  tell  me. 

Now  I  have  in  my  uncouth  style  hastened  through 
the  points  that  were  shown  me  in  the  Christian  schools, 
and  I  trust  I  may  not  have  injured  the  facts  because 
of  my  poor  writing  and  perhaps  even  my  forgetful- 
ness.  I  would  hope  that  some  of  the  facts,  though  not 
all  and  even  if  only  a  very  few,  may  please  my  pious  and 
Christian  reader  or  even  give  him  courage  to  visit  Chris- 
tianopolis and  get  surer  and  more  detailed  information  than 
I  have  given.  If  he  will  communicate  them  with  the  same 
frankness  and  freedom  as  I  have  done,  he  will  deserve  the 
greatest  thanks  from  those  in  truth  for  whom  this  shall  have 
been  so  seasonably  done;  but  especially  the  greatest  grati- 
tude from  me  for  assisting  and  correcting  my  work. 


Concerning  the  State  of  Christianopolis     245 
LXXIX. 

MEDICINE. 

Four  rooms  are  left  on  this  floor  which  also  I  was  given 
an  opportunity  to  inspect,  two  assigned  to  the  study  of  medi- 
cine, two  to  jurisprudence.  I  will  speak  of  the  former  first, 
however  much  may  be  due  the  other.  No  one  will  easily  ex- 
plain the  subtlety,  method,  and  reasonableness  of  the  science 
of  medicine.  It  must  be  confessed  that  it  is  a  remarkable 
gift  of  God,  given  over  to  human  dexterity  and  observation. 
We  say  nothing  further  about  it  here  because  it  has  been 
very  highly  praised  in  the  chapters  on  physics,  chemistry, 
anatomy,  and  pharmacy,  on  which  it  is  mainly  based.  Yet 
the  science  has  its  separate  seat  here  where  it  examines  into 
diseases  and  prepares  remedies;  and  where  also  it  gives  in- 
struction in  case  anything  outside  of  the  regular  schools 
comes  up.  Of  course  each  sensible  man  provides  for  his 
own  body  in  such  a  way  that  he  may  live  adequately  for  his 
daily  duties,  rather  than  be  slow  and  dull  in  spirit.  Hence 
the  physicians  very  often  prescribe  temperance  and  exer- 
cise for  their  citizens,  as  being  the  safest  precautions  for 
health.  In  the  other  room  surgery  is  practiced  which  offers 
advice  and  practical  assistance  for  the  human  body.  We 
human  beings  are  so  wretched  that  we  have  to  be  salved, 
scraped,  burned,  cut,  torn,  and  emptied,  and  there  is  not  a 
single  little  part  of  the  body  which  is  at  all  safe  from 
innumerable  dangers.  So  there  is  need  of  all  sorts  of 
activity  and  various  instruments  that  these  disadvantages 
may  be  met  and  the  defects  repaired.  Moreover  it  is  an 
excellent  thing  among  all  these  afflictions  of  the  human  body 
to  be  mindful  of  our  imperfections  or  rather  the  penalties 


246  Christianopolis 

for  them,  and  to  lay  aside  the  crests  of  our  vanity  the  more 
readily ;  and  then  to  hasten  to  that  Physician  for  whom  it  is 
very  easy  not  only  to  heal  the  sick  parts  and  to  restore 
what  has  been  removed,  but  to  revive  the  dead  and  to  col- 
lect those  that  have  been  scattered  into  the  finest  dust. 
Moreover  we  will  respect  medicine,  not  so  much  because 
it  offers  us  an  unusually  long  life  or  sets  itself  against 
death,  but  because  our  excellent  Creator  has  wished  that 
through  His  creatures  and  their  use,  benefit  should  be 
brought  to  us. 


LXXX. 

JURISPRUDENCE. 

With  all  respect  to  the  lawyers  I  must  say  there  is  no 
need  of  them  at  all  among  our  Christianopolis  friends.  For 
as  they  live  by  their  own  laws  and  are  bound  to  no  other 
law  except  for  a  yearly  tribute,  they  do  not  wish  to  be 
bothered  by  foreign  rescripts,  codes,  pandects,  or  other 
legal  digests,  in  canon,  indulgence,  or  extravagance.  Here 
there  is  nothing  that  may  not  be  easily  explained,  nothing 
more  noticeable  than  justice,  and  no  one  enters  into  legal 
dispute  with  another.  Hence  suits  and  those  who  carry 
them  on  all  amount  to  nothing.  It  is  an  easy  matter  to  settle 
quarrels  and  disputes,  and  there  is  no  need  of  a  corpus 
juris.  So  they  think  they  have  avoided  many  traps  and 
snares,  and  especially  dangers  to  the  soul  with  unrest  of 
the  body.  If  they  especially  minded  loss  of  goods,  they 
would  bear  this  even  less.  For  it  is  always  true  that  techni- 
cal law  always  takes,  draws,  rubs  off,  or  abjures;  presses, 
beats,  hammers,  strikes,  twists,  or  shakes  out ;  abducts,  pur- 


Concerning  the  State  of  Christianopolis     247 

loins,  robs,  embezzles,  sweeps,  or  carries  away  something  if 
a  person  prefers  to  live  by  strife  rather  than  tranquillity. 
However,  these  methods  are  to  be  attributed  rather  to  poli- 
ticians than  to  the  better  scholars  of  the  law.  And  so  the 
lawyers  have  a  school  here  also,  though  it  is  honorary  rather 
than  necessary.  Yet  that  they  may  not  be  idle,  they  serve 
the  political  government,  and  they  interpret  the  Roman  laws, 
which  are  full  of  equity  and  honesty.  I  noticed  about  the 
same  situation  in  the  room  of  the  notary;  he  seemed  to 
be  present  to  fill  a  place,  and  did  not  accomplish  anything 
of  great  moment  in  this  republic.  Yet  if  anything  is  to  be 
copied,  it  is  intrusted  to  these  men.  And  to  the  art  of  writ- 
ing as  to  a  summary  of  the  most  valuable  invention  has  been 
given  this  honor  that  it  also  may  have  its  name  in  the  cata- 
logue of  the  arts.  Some  people  say  also  there  is  some  mean- 
ing in  the  forms  of  the  letters  as  there  is  in  numbers,  com- 
ing forth  out  of  order  and  value.  The  citizens  of  Chris- 
tianopolis  do  not  insist  upon  this;  they  delight  rather  in 
tendering  their  hearts  to  God  that  He  may  write  down  with 
His  finger  what  things  will  add  to  the  security  of  the  pres- 
ent or  the  future  life.  Such  is  their  sacred  incantation,  such 
their  art  of  divination,  this  the  sum  of  their  mystic  litera- 
ture, of  which  they  are  all  the  more  desirous,  as  it  is  more 
certain. 

LXXXI. 

the  dwellings  of  the  youth. 

The  two  stories  that  remain  are  reserved  for  bathrooms 
and  dormitory  purposes,  two  sides  being  given  over  to  the 
boys  and  the  third  to  the  girls.  For  since  they  want  this 
sex  also  liberally  educated,  they  take  particular  care  that 


248  Christianopolis 

those  men  who  are  placed  over  the  youth  have  such  wives 
as  can  teach  the  young  women  and  the  girls.  The  arrange- 
ment of  the  rooms  will  be  plain  from  the  accompanying 
sketch.  This  one  fact  should  yet  be  mentioned,  namely,  that 
the  boys  are  so  associated  with  those  who  are  grown  up, 
and  the  adults  so  observed  by  the  married  men,  and  the  in- 
spection is  so  carefully  carried  out  all  around,  that,  to  the 
utmost  possible  extent,  moral  corruption  of  the  youth  is 
avoided.  And  as  such  can  happen  so  rarely  under  a  system 
of  training  which  has  kept  up  its  innocence  during  a  long 
series  of  years,  it  is  to  be  valued  above  every  happiness, 
especially  when  we  remember  what  perversion,  corruption, 
and  offense  of  the  youth  there  is  elsewhere  in  schools  and 
public  educational  institutions.  Everyone  carries  with  him 
/  domestic,  rustic,  or  even  paternal  and  inborn  evil  and 
wickedness,  and  communicates  these  to  his  comrades,  with 
so  poisonous  a  contagion  that  it  spares  not  even  those  who 
ought  to  be  consecrated  entirely  to  God,  but  winds  its  way 
with  varying  wickedness,  deceit,  and  rudeness,  and  takes 
possession  of  them  so  entirely  that  they  cannot  throw  it 
off  throughout  their  whole  lives,  and  among  the  most  honor- 
able offices;  and  this  is  done  with  lamentable  pollution  of 
the  innocent,  since  the  plague  of  one  individual  spreads  to 
many,  and  as  individuals  contribute  one  is  affected.  So 
that  now  parents  have  to  fear  almost  nowhere  more  than 
where  they  persuade  themselves  their  children  are  being 
most  plainly  educated  toward  God.  And  right  here  there  is 
especial  need  of  very  eager  prayers  that  they  may  commend 
their  dear  ones  very  carefully  to  divine  custody,  whose  sole 
care  it  is  through  the  angels'  guardian  power  to  avert  from 
them  those  impure  and  pestiferous  lips,  to  stop  their  ears, 
and  to  strengthen  their  hearts  toward  the  love  of  modesty 
and  abhorrence  of  impurity. 


Concerning  the  State  of  Christianopolis     249 

LXXXIL 

the  temple. 

And  finally  the  temple,  which  is  in  the  middle  of  the  place, 
was  shown  me,  a  work  of  royal  magnificence  in  which  ex- 
pense and  talent  vied  with  each  other.  This  should  not  be 
criticised,  however,  since  no  one  in  the  republic  is  in  want. 
The  form  of  the  temple  is  round,  its  circumference  being 
three  hundred  and  sixteen  feet  and  the  height  seventy. 
In  the  one  half  where  the  gatherings  take  place,  seats 
are  cut  and  excavated  from  the  earth  that  the  structure 
may  ascend  less,  and  that  the  ears  of  all  may  be  equally 
distant  on  all  sides  from  the  voice  of  the  speaker.  The 
other  half  is  reserved  for  distribution  of  the  sacraments 
and  for  music.  The  senators  have  a  separate  place  there 
with  the  councilmen,  not  at  all  far  from  the  speaker's 
platform,  as  I  have  shown  in  the  sketch.  But  also  the 
sacred  comedies,  by  which  they  set  so  much  store, 
and  are  entertained  every  three  months,  are  shown  here 
in  the  temple,  in  order  that  the  history  of  divine  things 
may  cling  the  more  firmly  in  the  minds  of  the  youth,  and 
that  their  own  talents  may  be  rendered  the  more  skillful 
and  ready  in  handling  such  things.  I  could  not  sufficiently 
admire  their  artistic  skill  in  these  matters,  as  I  myself  saw 
the  Jeremia  of  Naogeorgus  *  played  before  the  people.  The 
surrounding  wall  of  the  temple  is  full  of  windows  so  that  it 
admits  light  all  around.  The  other  parts  of  the  walls  are 
elegantly  resplendent  with  sacred  pictures  or  representa- 
tions from  biblical  history.  I  saw  no  image  except  that  of 
the  crucified  Christ  and  it  was  skillfully  designed  with  a  view 
1  Thomas  Naogeorg,  dramatist,  1511-1578. 


\S 


250  Christianopolis 

toward  moving  even  the  hardest  heart.  The  rest  of  the 
adornments  I  cannot  easily  describe  unless  I  wished  this 
done  in  detail.  Suffice  to  say  I  could  not  enough  admire 
the  art  and  beauty,  especially  when  I  recalled  those  who, 
under  the  pretext  of  religion,  despoil  the  churches,  and 
when  the  desolation  of  the  temples  has  been  effected,  do  not 
nevertheless  forget  to  provide  for  their  own  domestic  lux- 
ury. Of  a  surety  they  are  evangelical  Christians  with  con- 
sciences to  whom  it  seems  a  sin  if  the  gifts  of  ancient  sim- 
plicity offend  the  people  anywhere  else  than  in  their  homes ! 
Oh,  the  religious  reformers  who,  in  order  to  empty  the 
shrines,  have  offered  their  own  homes  for  useless  and 
boastful  pomp!  Those  who  forbid  the  decorating  of  the 
temples  of  God,  or  who  are  as  tenacious  in  this  matter  as 
they  are  prodigal  in  others,  might  find  something  here  to 
learn.  However,  it  is  not  my  business  here  to  teach  what 
I  think  right,  but  to  rehearse  what  I  saw. 


LXXXIII. 

VOCATION. 

As  many  as  have  been  consecrated  to  the  church  regard 
nothing  before  or  above  their  calling.  This  is  their  con- 
fidence, this  their  shield,  and  this  their  crown.  The  parents 
wish  for  and  seek  in  earnest  prayer,  though  they  do  not  buy 
nor  obtain  the  result  through  custom,  that  sometime  they 
may  produce  in  their  family  interpreters  or  ministers  of 
God,  since  they  realize  that  this  is  the  summit  of  human 
dignity.  So  whenever  especial  gifts  of  God,  and,  as  it  were, 
intimate  acquaintance  with  the  Holy  Spirit,  become  ap- 
parent; when  a  life  is  permeated,  as  it  were,  with  heavenly 


Concerning  the  State  of  Christianopolis     251 

thoughts;  when  there  is  even  a  secret  harmony  of  prayers 
in  favor  of  one  individual,  then  there  arrives  at  the  same 
time  the  heavenly  and  Christian  message  of  a  call  which 
corresponds  to  an  inward  impulse  of  the  heart  and  encour- 
ages them  with  a  confidence  in  their  spiritual  duty.  And 
when  public  and  stated  prayers  are  added  to  that,  and  the 
laying  on  of  hands,  they  say  that  divine  grace  very  noticeably 
appears  and  that  a  man,  already  good  before,  becomes  even 
better.  Hence  the  calling  is  valued  among  the  people  and 
is  considered  effectual;  while  by  the  preacher  it  is  a  mark 
of  heavenly  favor  that  he  has  entered  into  a  sacred  covenant 
with  God  that  he  might  be  assisted  and  taught  by  Him; 
that  he  himself  be  silent  upon  nothing  which  is  true  or 
wholesome,  nor  add  anything  of  human  invention,  and  that 
he  render  up  life  and  blood  if  necessary  for  the  congrega- 
tion of  God ;  at  the  same  time  also  that  he  renounce  earthly 
immunities  and  express  indeed  the  will  of  the  good  spirit. 
Blessed  indeed  is  that  church  whose  ministers  are  not  dedi- 
cated to  the  ministry  for  support,  condemned  to  it  because 
of  their  dull  natures,  admitted  because  of  some  little  learn- 
ing, pushed  into  it  on  account  of  the  generosity  of  their 
parents,  raised  to  it  by  the  price  of  blood,  promoted  because 
of  the  agreement  of  curiosity,  merely  to  find  out  how 
much  they  can  accomplish  for  or  against  souls!  Blessed 
indeed  is  that  church  whose  ministers  determine  their 
honor  by  the  Word  of  God,  their  wealth  by  the  increase  of 
the  church,  their  scholarship  by  the  discomfiture  of  the 
Devil,  their  enjoyment  by  the  putting  aside  of  the  flesh, 
their  fame  by  the  testimony  of  the  poor,  their  purpose  by  the 
wreath  of  faith !  Happy  indeed  is  that  church  in  which  God 
calls,  man  obeys,  the  angel  assists,  the  government  agrees, 
the  people  give  ear,  and  the  youth  pfrnw  ii^i  But  alas 
to  those  who  have  transformed  and  debased  into  a  certain 


252  Christianopolis 

frivolity  and  carelessness  of  vocation,  the  solicitude  and 
bravery  of  their  elders,  by  which  they,  called  of  God,  fear- 
ing for  their  souls,  have  freed  their  necks  from  the  deceits 
of  Antichrist. 


LXXXIV. 

SERVICES. 

Of  their  sermons  which  are  delivered  in  the  temple,  we 
have  already  spoken.  The  presbyter  and  the  diaconus  give 
them;  the  former  explains  the  Holy  Scriptures,  the  latter 
the  chief  principles  of  religion.  There  are  others  subor- 
dinate to  these  who  succeed  them  after  death ;  for  it  is  not 
permitted  here  to  look  longingly  at  the  dead.  The  service 
is  begun  and  ended  with  prayers  and  sacred  psalmody.  I 
saw  nothing  foreign  to  our  so-called  Augsburg  Confession ; 
for  they  disapprove  our  morals,  not  our  religion.  When 
they  pray  or  hear  the  Word  of  God,  they  fall  down  on  their 
knees  and  raise  their  hands;  they  even  beat  their  breasts, 
that  they  may  awaken  their  souls.  To  do  nonsense  in  the 
temple,  or  to  fall  asleep,  they  consider  a  sin.  Though 
there  are  daily  readings  out  of  the  works  of  holy  and  devout 
learned  men,  none  the  less  they  attend  in  large  numbers. 
For  whatever  attention  is  given  religion,  this  they  consider 
the  highest  occupation.  And  if  half  the  time  of  their  lives 
is  devoted  to  this,  they  still  think  it  is  too  little.  I  was 
surprised  at  the  behavior  of  these  men  when  I  noticed  them 
jumping  for  joy  at  times,  and  often  dissolving  in  tears; 
for  they  cannot  rehearse  either  the  goodness  of  Christ  or 
the  misdeeds  of  men  without  emotion.  The  events  of  the 
life  of  Christ  are  so  distributed  throughout  the  year  that 


Concerning  the  State  of  Christianopolis     253 

the  individual,  remarkable  acts  may  have  a  memorial,  and 
to  these  times  they  adapt  their  festivals,  which  however  are 
not  puffed  up  by  affectation  or  fancy.  In  their  ceremonies 
they  are  not  spectacular,  for  they  wish  rather  to  improve 
than  to  astonish  men.  The  dress  of  all  is  respectable,  and 
that  of  the  ministers  is  in  no  respect  unusual.  The  color 
appropriate  for  religion  is  white,  that  of  statesmanship  red, 
of  scholarship  blue,  of  the  working  class  green.  Yet  this 
fact  does  not  affect  Christians  so  much  that  they  regard  dis- 
tinction of  color  greater  than  that  of  virtues  and  vices;  nor 
do  they  regard  indifferent  ceremonies  of  such  value  that  all 
care,  examination,  and  sacred  judgments  should  be  anni- 
hilated by  them.  Is  it  because  the  vices  of  men  are  greater 
than  we  can  oppose  that  we  whittle  straws  and  strain  gnats 
just  to  be  doing  nothing?  At  Christianopolis,  because  they 
sow  virtues  and  uproot  vices,  they  confer  regarding  trifles 
at  their  leisure. 


LXXXV. 

SACRED   PSALMODY. 

Music  plays  not  at  all  the  least  part  in  divine  worship 
with  them,  however  much  puritanical  melancholy  may  ob- 
ject. They  praise  God  chiefly  with  the  voice,  but  also  with 
sound  of  trumpet,  harps  and  zither,  drums  and  chorus, 
strings  and  measure,  cymbals  and  various  organs.  The 
holy  prophets  thought  this  proper,  and  Christ  neither  ad- 
vised against  nor  prohibited  it.  Thus  Satan  is  mocked, 
who  never  rejoices  with  his  own  except  when  so  doing  will 
injure  God's  cause.  They  have  many  sacred  songs,  and 
that  they  may  be  able  to  sing  them  well  together,  they  each 


254  Christianopolis 

bring  along  their  little  books  and  thus  supplement  their 
memory.  In  these  songs  they  admire  especially  the  spirit  of 
the  songs  of  Luther,  though  they  do  not  spurn  others.  It 
is  a  pleasant  thing  to  hear  the  whole  congregation  singing 
together  in  four  or  more  parts,  and  yet  not  violating  the 
time  and  rhythm  of  the  composition.  The  practice  of  as- 
sembling daily  for  prayers  makes  this  possible.  That  which 
has  to  do  with  numbers  possesses  something  divine  and 
penetrating  into  the  souls  of  man.  '  So  all  the  best  admire 
the  poetry  of  David  and  hold  it  in  high  esteem,  and  favor 
also  the  poetry  of  to-day,  if  it  is  pure  and  Christian.  Who- 
soever lowers  the  standard  of  this,  is  accused  of  abuse  of 
his  talent;  whoever  traces  it  down  from  its  source,  is  con- 
sidered by  them  as  deserving  to  be  crowned  with  laurel. 
Let  no  one  believe  that  elegance  in  poetry  is  out  of  the 
question  unless  mentioning  idols;  let  no  one  charge  the 
sacred  writings  of  crudeness.  It  is  a  trick  of  Satan,  who 
perverts  our  hearing  so  that  the  music  of  the  zither  appeals 
to  us  less  than  the  sound  of  the  bagpipe.  And  what  makes 
sacred  song  so  powerless  over  us,  makes  it  leap  about  so 
wantonly,  other  than  the  sluggishness  within  us  toward  the 
good,  and  the  sensational  tickle  of  evil  ?  On  the  other  hand, 
what  quiets  or  disquiets  our  thoughts  unless  it  be,  respect- 
ively, the  spirit  of  sacred  song  and  the  shamelessness  of 
worldly  music?  Whatever  genius  the  worldly  songs  may 
possess,  they  become  useless  under  test  of  the  cross;  while 
however  much  simplicity  the  sacred  ones  have,  they  refresh 
the  soul  beyond  belief  though  previously  the  words  and 
syllables  were  neglected.  Let  us  give  thanks  to  God  who 
is  ever  willing  to  be  near  the  silent  or  the  prayerful,  the 
grieving  and  the  singing,  and  willing  to  hear  them  com- 
passionately. 


Concerning  the  State  of  Christianopolis     255 
LXXXVI. 

THE   SACRAMENTS. 

The  sacraments  are  administered  as  instituted  by  Christ 
and  according  to  the  rites  of  the  early  church;  frequently, 
because  of  their  great  value ;  reverently,  on  account  of  their 
high  dignity;  elaborately,  because  they  are  observed  by  the 
devout.  When  children  are  baptized  in  the  name  of  the 
Trinity,  they  have  witnesses  of  their  faith  and  obligation, 
first  of  all  the  father,  but  also  an  honorable  married  couple 
and  absent  friends  are  bidden;  and  all  these  pledge  their 
faith  for  the  sacrament  and  charge  themselves  with  the 
care.  For  they  say  that  godparents  should  stand  in  the 
place  of  the  parents  and  should  render  an  account  to  God 
for  their  spiritual  children.  The  observation  of  a  guardian 
should  not  be  more  diligent  than  that  of  a  godfather ;  while 
their  mutual  love  will  be  perchance  the  greater,  as  the 
bonds  uniting  them  through  Christ  are  closer.  Those  who 
here  seek  gold  commit  a  grave  fault;  those  counsel  most 
wisely  who  require  the  best  observers  for  their  children  and 
monitors  of  their  virtues.  As  often  as  the  holy  supper  is 
offered,  as  it  invites  all,  so  also  unless  actual  necessity 
prevents,  all  attend  and  thus  bear  witness  to  their  peace 
with  men.  The  elements  consisting  of  unleavened  bread 
and  wine  are  given  at  the  altar  where  a  haughty  countenance 
can  make  no  change.  As  many  as  approach  bring  along 
a  contrite  heart,  a  faithful  soul,  and  a  body  ready  for  cor- 
rection, and  a  little  later  they  show  by  actual  deed  what 
they  have  promised.  This  is  their  most  welcome  tribunal 
where  offenses  are  adjudged  and  removed.  For  he  who 
can  be  angry  at  his  brother  to  deny  God  or  not  to  accept 


256  Christianopolis 

Him,  such  a  man  is  a  horror  to  the  state  and  not  at  all  to 
be  tolerated.  Then  also  those  stand  here  who,  after  having 
given  way  to  the  deceits  of  the  Devil,  have  again  become 
reconciled  to  the  church ;  and  for  their  salvation  and  repent- 
ance they  are  as  heartily  congratulated  as  they  were  la- 
mented at  their  fall.  And  especially  do  they  see  to  it  that 
no  crime  be  charged  to  church  or  state;  but  they  free  and 
cleanse  themselves  and  others  with  the  Christian  expiation. 
Those  who  neglect  this,  are  crushed  by  their  own  and  others' 
misdeeds.  There  was  a  time  when  evildoers  were  inter- 
ceded for  before  the  church ;  now,  as  this  turned  out  evilly, 
it  is  different.  And  yet  the  world  boasts  that  there  is 
nothing  more  severe  and  consistent  than  her  discipline. 
But  this  praise  surely  our  predecessors  bear ;  what  we  shall 
do,  our  posterity  will  speak  of  sometime,  if  there  be  any. 


LXXXVII. 

ABSOLUTION   AND  EXCOMMUNICATION. 

The  keys  which  Christ  left  for  binding  and  loosing,  they 
preserve  very  religiously,  while  others  use  the  one  to  the 
extreme  and  hide  the  other;  so  that  it  is  said  of  them  that 
they  use  the  former  up  and  lose  the  latter.  The  inhabitants 
of  Christianopolis  confess  the  sum  of  their  sins  singly,  many 
of  them  even  into  the  ears  of  a  friend — for  there  is  no 
one  among  them  without  a  rather  close  friend^ — or  into 
the  ears  of  a  clergyman;  and  by  this  frankness  they  say 
that  their  burdens  are  very  much  lightened.  Through 
His  ministry,  Christ  promised  clemency  in  return  for 
earnest   repentance,  eager   faith,   and   careful  amendment, 


Concerning  the  State  of  Christianopolis     257 

but  He  threatens  strict  justice  for  dissembling.  There 
is  no  fear  lest  anyone  grow  up  ignorant  of  the  Christian 
religion,  since  this  is  required  in  the  school. and  carefully 
attended  to.  Moreover,  that  the  consciences  may  be 
strengthened,  many  ministers  are  chosen  to  this  very  duty, 
but  only  such  as  are  remarkable  for  innocence  of  life  and 
fervor  of  spirit.  If  anyone  distrusts  men,  no  one  is  urged 
to  reveal  his  secrets,  but  he  is  left  to  God,  the  reader  of 
hearts.  Against  backsliders,  especially  those  who  remain 
stiff-necked  after  the  vain  warnings  of  brothers,  fathers, 
and  civil  authorities,  they  pronounce  the  wrath  of  God,  ban 
of  the  church,  disgust  of  the  state,  and  the  abhorrence  of 
every  good  man,  with  such  success  that  it  seems  as  if  they 
have  been  shut  off  from  the  universe,  that  is,  all  the  crea- 
tures of  God.  They  consider  this  more  severe  than  death 
and  they  all  make  great  effort  for  the  recovery  of  such  a 
man.  If  at  last  he  continues  to  resist  and  is  stubborn,  they 
expel  him  from  the  republic.  Before  this  is  done  they  tax 
him  with  the  most  extreme  and  debased  labors  or  even  with 
blows,  by  which  means  they  prefer  to  punish  the  sins,  than 
spill  his  blood,  as  far  as  this  is  permitted.  Surely  the  world 
accomplishes  little  when  it  freely  punishes  the  evildoers  with 
fine,  disgrace,  or  death  and  does  not  shake  the  lethargy  out 
of  their  lives  by  which  alone  they  are  so  rapidly  driven  to 
destruction,  nor  breaks  their  wantonness  with  hunger  and 
work  that  they  may  either  recover  or  be  restrained.  Poor 
indeed  is  that  physician  who  is  more  ready  to  burn  and 
to  cut,  than  to  cleanse  and  to  revive.  Nowhere  will  a  repub- 
lic be  found  more  fortunate  than  such  a  one  which  preserves 
as  many  of  its  citizens  as  possible  and  destroys  the  least 
possible  number.  The  chief  aim  of  such  a  state  is:  that 
after  divine  reverence  has  been  inculcated  and  the  foulness 
of  sin  exposed  we  learn  earlier  to  be  unwilling  to  sin,  than 


258  Christianopolis 

not  to  dare  to ;  but  if  we  do  dare  then  that  we  be  not  able ; 
and  if  we  break  through  absolutely,  that  we  be  compelled  to 
atone  for  our  acts  and  cleanse  ourselves. 


LXXXVIII. 

MATRIMONY. 

Matrimony  is  undertaken  by  them  with  great  devotion, 
approached  with  great  caution,  cherished  with  great  gentle- 
ness, regarded  with  great  consideration.  Yet  it  is  nowhere 
safer  to  get  married  than  here.  For  as  the  unusualness  of 
the  dowry  and  the  uncertainty  of  daily  bread  are  lacking, 
it  remains  only  that  the  value  of  virtues  and  sometimes  of 
beauty  be  made.  It  is  permitted  a  youth  of  twenty-four 
years  to  marry  a  girl  not  under  eighteen,  but  not  without  the 
consent  of  the  parents,  consultation  of  the  relatives,  appro- 
bation of  the  laws,  and  benediction  of  God.  There  is  with 
them  the  greatest  reverence  of  relationship  of  blood.  The 
factors  considered  in  joining  in  marriage  are  for  the  most 
part  conformity  of  natures  and  propriety;  but  also,  a 
thing  that  is  elsewhere  so  rare,  recommendation  of  piety. 
The  greatest  fault  is  considered  to  be  impurity  and  the 
laws  against  such  offenders  are  severe.  But  by  removing 
opportunities  they  easily  eliminate  the  sins.  The  marriages 
have  almost  no  expense  or  noise ;  they  do  not  at  all  expect 
worldly  foolishness  and  senselessness.  Young  men  con- 
duct the  groom  and  young  women  the  bride,  and  they  all 
show  their  approbation  with  heart  and  prayer,  when  the 
bond  has  been  joined.  Then  the  parents  of  both  and  the 
nearest  relatives  come  together,  shake  hands  and  remind  the 


Concerning  the  State  of  Christianopolis     259 

newly  married  couple  of  the  value  of  agreement,  work,  and 
moderation,  but  especially  of  devotion  and  patience.  And 
so  without  any  drunkenness,  which  usually  initiates  all 
sacred  functions  elsewhere,  but  not  without  a  hymn  and 
Christian  congratulations,  they  are  married.  There  is  no 
dowry  at  all  except  the  promises  of  Christ,  the  example 
of  parents,  the  knowledge  acquired  by  both,  and  the  joy  of 
peace.  Furniture  is  provided  together  with  the  house  out 
of  the  public  store.  In  this  summary  fashion  they  render 
most  safe  and  speedy,  our  cross,  punishment,  torment,  pur- 
gatory, and  however  else  we  are  accustomed  to  call 
inauspicious  marriages.  If  now  there  should  be  any  un- 
pleasantness, the  difficulties  are  smoothed  and  ironed  out 
from  the  experiences  of  all  the  friends;  meantime  no 
infidelity  comes  up,  for  it  is  severely  punished.  The  grief 
which  God  feels  at  our  desertion,  He  has  not  expressed 
more  forcibly  than  in  the  case  of  the  forgetting  of  parental 
and  conjugal  love.  He  has  proved  His  justice  with  His 
zeal,  in  that  we  may  abhor  ingratitude  and  faithlessness, 
and  punish  them  at  the  same  time.  Since  the  world  has 
turned  these  two  enormities  into  a  joke,  there  are  always 
worse  conditions  that  follow  upon  bad  ones,  always  per- 
sons who  will  later  outdo  former  impostors.  Hence 
so  many  evils  of  impurity  which  pour  out  vices,  confuse 
the  dowry-gifts,  surround  the  family  with  diseases,  pour 
down  curses,  scatter  disgrace,  slacken  the  conscience,  cause 
repletion,  scatter  filth,  squander  wealth,  call  forth  the 
threats  of  the  Master,  sow  desperation,  loose  punishment. 


2(5o  Christianopolis 

LXXXIX. 

WOMEN. 

The  married  women  make  use  of  the  knowledge  which 
they  acquired  while  in  college.  For  whatsoever  human  in- 
dustry accomplishes  by  working  with  silk,  wool,  or  flax,  this 
is  the  material  for  woman's  arts  and  is  at  her  disposal.  So 
they  learn  to  sew,  to  spin,  to  embroider,  to  weave,  and  to 
decorate  their  work  in  various  ways.  Tapestry  is  their 
handiwork,  clothes  their  regular  work,  washing  their 
duty.  In  addition  to  this  they  care  for  the  house  and  the 
kitchen  and  have  them  clean.  Whatever  scholarship  they 
have,  being  mentally  gifted,  they  improve  diligently,  not 
only  to  know  something  themselves,  but  that  they  may  some- 
time also  teach.  In  the  church  and  in  the  council  hall  they 
have  no  voice,  yet  none  the  less  do  they  mold  the  piety  and 
morals,  none  the  less  do  they  shine  with  the  gifts  of  heaven. 
God  has  denied  this  sex  nothing,  if  it  is  pious,  of  which  fact 
the  eternally  blessed  Mary  is  a  most  glorious  example.  If 
we  read  the  histories,  we  shall  find  that  no  virtue  has  been 
inaccessible  to  women,  and  there  is  none  in  which  they  have 
not  excelled.  However,  rarely  do  many  of  them  compre- 
hend the  value  of  silence.  Yet  we  have  some  whom  we  might 
compare  with  or  even  prefer  to  men — real  Monicas,1  dedi- 
cated to  the  church,  pleasing  to  their  parents,  peaceful  with 
their  husbands,  observing  the  rites  of  widowhood,  generous 
toward  their  children,  courteous  toward  their  friends,  use- 
ful toward  those  in  want,  neighborly  to  all.  Among  these, 
filial  loyalty  requires  that  I  mention  my  mother.  The  cases 
elsewhere,  in  which  very  many  women  are  too  lordly,  are 
1  Referring  to  the  mother  of  St.  Augustine. 


Concerning  the  State  of  Christianopolis     261 

rather  the  fault  of  those  men  who  are  effeminate  enough 
to  marry  such  masculine  women.  There  is  nothing  more 
dangerous  than  situations  where  the  women  rule  in  secret 
and  the  men  obey  openly;  on  the  other  hand,  nothing  is 
more  desirable  than  that  each  party  takes  charge  of  his  or 
her  special  duty.  It  is  a  rare  thing  among  them,  and  not  at 
all  considered  a  manly  act,  for  the  husband  to  beat  his  wife ; 
and  the  wife  who  is  flogged  is  rather  disgraced  among  her 
acquaintances.  Their  greatest  boast  is  that  of  peace  in  the 
family.  It  is  a  monstrous  thing  to  be  joined  in  body  and  to 
disagree  in  spirit.  Women  have  no  adornments  except  that 
mentioned  by  Peter ; 1  no  dominion  except  over  house- 
hold matters;  no  permission  to  do  servants'  work  (a  thing 
that  will  surprise  you),  unless  disease  or  some  accident 
demands  it.  No  woman  is  ashamed  of  her  household  duties, 
nor  does  she  tire  of  attending  to  the  wants  of  her  husband. 
Likewise  no  husband  of  whatsoever  employment  thinks  him- 
self above  honorable  labors.  For  to  be  wise  and  to  work 
are  not  incompatible  if  there  is  moderation.  Within  rea- 
sonable bounds,  nothing  is  more  sensible  than  to  further  the 
public  good  with  word  and  deed. 


XC. 

CHILDBIRTH. 

The  crowning  accomplishment  of  women  is  bearing  chil- 
dren, in  which  they  take  precedence  of  all  the  athletes  of 
the  earth;  unless  mayhap  it  would  seem  of  greater  impor- 
tance to  kill  a  human  being  than  to  give  birth  to  one.  It  is 
certainly  little  short  of  the  miraculous  for  a  woman  to 
M   Peter,  III:  3,  4- 


262  Christianopolis 

bear  such  pains,  and  for  the  child  to  survive  the  great  dan- 
gers. When  a  child  is  born  the  friends  offer  as  congratula- 
tion the  hope  of  the  heavenly  kingdom,  they  sympathize  in 
the  miseries  that  must  be  borne  in  the  meantime.  But  this 
fact  exceeds  all  others  in  importance,  that  we  have  been  re- 
born by  the  birth  of  Christ  into  life,  we  who  are  doomed  to 
die.  They  have  no  birthday  banquet;  for  I  have  already 
mentioned  that  they  can  dispense  with  wine  in  their  sacred 
and  solemn  ceremonies,  a  thing  that  others  do  not  wish  to 
do.  Midwives  are  held  in  the  highest  regard,  but  none 
except  the  most  capable  are  considered.  The  more  religious 
a  woman  is,  the  more  fitted  for  this  office,  provided  of 
course  the  scientific  knowledge  is  not  lacking.  Unless  the 
case  demands  it,  they  do  not  tolerate  nurses,  for  they  desire 
that  the  children  drink  the  milk  of  the  mothers.  Those  who 
have  charge  of  women  in  labor  and  the  infants,  are  for  the 
most  part  widows,  whose  special  duty  this  is.  There  are 
also  young  women  who  take  care  of  children.  Baptism  is 
administered  in  the  presence  of  the  congregation  unless  the 
child  is  dangerously  ill.  If  it  is  deprived  of  the  rite,  they 
know  that  the  seed  of  the  faithful  has  been  washed  clean  by 
the  blood  of  Christ,  and  so  they  hope  for  the  best.  The 
period  of  confinement  is  forty-two  days,  after  the  expira- 
tion of  which  they  give  solemn  thanks  to  God.  During 
these  days,  lighter  food,  as  is  fitting,  is  brought  from  the  pub- 
lic commissary.  For  the  medical  skill  even  of  the  women  is 
by  no  means  without  results.  Meanwhile  if  the  husbands 
wish  to  live  apart,  they  can ;  if  not,  they  are  not  driven  out. 
They  have  the  greatest  desire  for  conjugal  chastity,  and 
they  set  a  premium  upon  it,  that  they  may  not  injure  or 
weaken  themselves  by  too  frequent  intercourse.  To  beget 
children  is  quite  proper ;  but  passion  of  license  is  a  disgrace. 
Others  live  together  like  beasts;  yet  even  the  cattle  have 


Concerning  the  State  of  Christianopolis      263 

characteristics  which  put  such  persons  to  shame,  who  might 
better  with  mutual  love  and  mutual  aid  first  care  for  heaven 
and  later  for  things  of  the  earth.  So  the  citizens  of  Chris- 
tianopolis believe  that  there  may  be  to  a  certain  extent 
fornication  and  pollution  even  in  marriage.  Oh,  the  carnal- 
minded  who  are  not  ashamed  to  make  sin  out  of  lawful  as 
well  as  unlawful  practices !  But  what  can  we  do,  when 
there  are  on  all  sides  places  for  feasting  and  places  of 
allurements,  when  even  the  very  names  of  fasting,  temper- 
ance, vigilance,  and  work  among  us  are  held  in  suspicion, 
or  are  unknown?  And  so  it  happens  that  while  we  are 
dreaming  that  all  things  are  permitted  us,  we  take  no 
pleasure  in  the  things  that  are  really  good  and  healthful, 
pure  and  undefiled. 


XCI. 


WIDOWHOOD. 

Since  no  bond  survives  death,  even  the  closest  marriages 
are  dissolved.  If  a  husband  dies,  his  widow  leaves  the  house 
and  withdraws  into  the  home  for  widows,  where  she  serves 
the  state  in  some  capacity,  and  marries  again  if  she  likes, 
but  not  before  the  expiration  of  a  year,  out  of  respect  for 
her  former  love.  If  a  woman  dies,  her  widower  eats  with  a 
neighbor  or  with  others  in  the  public  house,  till  after  a  year 
he  may  marry  again.  There  is  no  danger  at  all  for  the 
orphans,  since  all  children  are  brought  up  with  equal  care  V 
in  the  college.  For  there  is  no  one  in  this  republic  who  has 
only  individual  parents.  The  state  itself  is  a  parent  to  each. 
The  regard  of  widows  is  in  accordance  with  their  devotion, 
self-restraint,    and    industry.     So    they    are    honored    like 


264  Christianopolis 

mothers,  and  are  employed  in  bringing  up  the  girls.  For  it 
is  fitting  that  those  who  have  experienced  the  emptiness  of 
this  world  should  advise  those  who  are  less  protected, 
should  restrain,  and  correct  them.  For  Satan  never  operates 
against  us  with  his  secret  devices  more  easily  than  when  he 
promises  pure  joys,  where  in  reality  there  is  least  of  pleas- 
ure, very  much  pain  and  disgust.  Hence  as  many  as  take 
their  delight  in  lusts  of  the  flesh  or  follow  the  ways  of 
beasts,  we  must  rightly  consider  them  either  entirely 
without  experience  or  lacking  in  their  senses.  It  is  mad- 
ness to  value  the  known  world,  foolishness  to  long  for 
the  unknown.  So  this  is  the  duty  of  widowhood,  to  lessen 
the  reputed  value  of  the  flesh  among  the  inexperienced,  to 
curb  lustful  desires  among  those  who  value  impurity,  since 
they  show  by  their  own  example  that.it  is  not  always  neces- 
sary to  follow  after  the  flesh,  nay  that  it  is  far  better  to 
abstain  for  reasons  of  personal  advantage,  spiritual  as  well 
as  civil.  We  may  grow  warm,  but  in  such  a  manner  that 
the  spirit  shall  not  catch  fire ;  let  us  restrain  the  warmth  but 
without  extinguishing  the  spirit;  we  may  grow  cool,  with- 
out allowing  the  body  to  freeze;  let  us  keep  ourselves 
warm,  yet  not  so  as  to  kindle  the  body.  Luxury  displeases 
God,  marriage  pleases  Him,  widowhood  is  honored,  and 
virginity  is  precious  to  Him.  The  highest  grace  and  the 
greatest  excellence  of  a  chaste  man  is  Christ's  confession  of 
the  closest  union  with  him. 


Concerning  the  State  of  Christianopolis     265 
XCII. 

THE  COUNCIL   HALL. 


The  council  hall  is  situated  above  the  temple,  and  is 
intended  for  the  rarest  and  most  august  and  solemn  meet- 
ings. In  these  meetings  the  highest  rulers  are  created  and 
enter  into  mutual  faith  with  the  people.  Here  the  statutes 
of  the  republic  are  read,  here  ambassadors  from  foreign 
parts  are  heard.  It  is  of  the  greatest  splendor,  either  to 
uphold  the  majesty  of  the  republic,  or  that  through  the 
eyes  it  may  teach  generosity  of  disposition.  For  as 
the  history  of  the  earth  is  expressed  here  in  vari- 
ous ways,  so  also  those  shine  most  brightly  who  deserve 
best  in  the  affairs  of  men.  Here  I  saw  among  the  heroes 
John  Frederick,  Elector  of  Saxony,  and  of  my  own  sov- 
ereigns, Christopher,  Duke  of  Wurtemberg,  most  Christian 
princes,  and  others  of  no  less  virtues.  Here  were  expressed 
alternately  the  advantages  and  disadvantages  of  the  gov- 
erning virtue  or  vice ;  on  the  one  side  the  very  essence 
of  watchfulness,  tares  of  inactivity,  light  of  humility,  whirl 
of  undesirable  ambition;  on  the  other  side  power  of  love, 
slipperiness  of  tyranny,  result  of  good  example,  chaos  of 
dissoluteness;  elsewhere  the  simplicity  of  truth,  the  sound 
of  sophistry,  elegance  of  refinement,  the  clattering  crudeness 
of  barbarism.  The  form  of  the  divine,  of  the  Christian,  of 
the  human,  and  the  Satanic  kingdoms,  their  likenesses  and 
differences,  laws  and  affairs  were  all  here  represented,  and 
the  result  whether  fortunate  or  sad  was  everywhere  attached. 
Here  was  shown  the  likeness  of  the  last  judgment  in  its 
glad  as  well  as  in  its  horrifying  phases,  with  the  rewards 
of  virtues  and  the  punishments  for  vices  all  skillfully  repre- 


266  Christianopolis 

sented.  What  shall  I  say  ?  It  seems  to  me  that  I  saw  here, 
or  nowhere  ever,  the  real  microcosmos,  not  with  lavish  ex- 
travagance, but  devoted  to  the  real  education  of  man.  If 
now  we  compare  with  these  the  heaven  of  the  gods,  the 
earth  of  the  satyrs,  the  sea  of  Neptune,  and  the  Hades  of 
Pluto,  how  we  will  grow  cool  and  how  we  will  be  laughed 
at  that  the  human  mind  stands  forth  and  comes  into  the 
open  in  nothing  except  foolish  fables  and  dreams,  and  yet 
wishes  to  preserve  among  men  the  opinion  and  reputation  of 
divine  culture,  love  of  country,  and  of  scholarly  skill. 


XCIII. 

THE  COUNCILMEN. 

The  councilors  are  the  most  distinguished  of  all  the 
citizens,  conspicuous  for  their  piety,  honesty,  and  industry, 
and  tried  out  by  long  experience.  In  number  they  are 
twenty-four,  chosen  equally  from  the  three  orders,  honored 
as  well  as  loved  by  the  citizens  because  of  their  high  regard 
for  the  state.  The  citizens  have  elevated  these  not  to  re- 
move them  from  all  virtues,  but  to  appoint  them  as  lights 
of  the  same,  as  it  were,  to  all  the  rest.  So  they  all  have 
a  zeal  for  religion,  peace,  and  learning,  out  of  which  comes 
an  abundance  of  all  good  things.  The  councilors  take  no 
pleasure  in  strutting  before  others,  sucking  the  sap  out  of 
others'  goods,  or  fattening  lazily.  But  as  the  sun  shines,  so 
they  brighten  everyone,  consult  for  all,  work  for  all.  If 
anything  rather  serious  takes  place,  they  themselves  pray  to 
God  eagerly  and  require  prayers  of  the  people  also.  They 
observe  the  praiseworthy  deeds  of  their  predecessors  very 


Concerning  the  State  of  Christianopolis     267 

carefully,  and  transmit  them  inviolate  to  their  descendants. 
I  have  nowhere  seen  a  more  diligent  investigation  of  the 
past,  nowhere  a  more  solicitous  care  for  the  future.    Hence 
they  examine  the  present  according  to  models,  and  if  they 
find  that  they  are  deteriorating  a  single  bit,  they  repair  the 
matter.     If  on  the  other  hand  a  thing  can  be  improved  in 
method,  they  rejoice  greatly  that  opportunity  has  been  given 
to  bear  testimony  to  posterity  that  they  have  not  lived  in 
vain.    Yet  they  judge  this  thought  to  be  a  praiseworthy  one, 
if  they  have  preserved  the  flower  and  safety  of  the  state. 
No  one  departs  from  the  path  of  their  former  national  life 
lest  it  might  seem  that  they  have  become  a  different  people, 
instead  of  being  the  same  race,  with  a  more  approved  skill  in 
their  duties.    And  so  a  fitting  place  of  honor  is  preserved  for 
labor  and  respectable  occupation.    As  they  honor  the  feeble 
more,  so  they  burden  them  less,  and  the  younger  serve  as 
their  prop;  so  they  have  twelve  additional  extraordinary 
substitutes.    If  any  one  of  these  commits  an  unusually  grave 
offense,  though  they  say  this  can  hardly  occur,  he  is  removed   ' 
from  his  position,  and  the  matter  seriously  looked  into.    The  \ 
reward  of  all  is  the  consciousness  of  right,  in  which  they  1 
exult,  namely,  that  they  have  been  able  with  divine  assist-   I 
ance  to  propagate  the  Gospel,  to  protect  their  subjects,  to 
ennoble   the  youth,  adorn   the  land,   and  to  increase   the  ' 
number  of  dwellers  in  heaven. 


268  Christianopolis 

XCIV. 

THE  GARDENS. 

Around  the  college  is  a  double  row  of  gardens,  one  gen- 
eral and  the  other  divided  into  plots  corresponding  to  the 
homes  of  the  citizens;  both  are  fitted  out  with  more 
than  a  thousand  different  sorts  of  vegetables  in  such  a  way 
that  they  represent  a  living  herbarium.  They  are  not  per- 
mitted to  confuse  the  order  of  the  distribution  of  the  plants, 
which  by  the  skill  of  the  gardener  are  made  to  conform  to 
the  various  zones  of  the  sky,  a  wonderful  and  clever  com- 
bination of  colors,  representing  as  it  were  a  painted  plate. 
They  have  here  a  number  of  birds  in  cages  and  the  bees  in 
their  hives  are  very  carefully  tended.  The  plants  that  are 
for  medicine,  cooking,  or  decorative  purposes  are  all  in 
separate  plots.  Hence  they  furnish  various  uses  and  pleas- 
ures,— fragrance,  purifying  of  the  air,  honey,  drugs,  har- 
monious song  of  birds,  and  information.  There  is  plenty  of 
water,  which  is  carried  by  artistically  arranged  pipes,  nor 
is  the  music  out  of  harmony  with  the  water.  But  they 
avoid  all  too  great  expense.  Outside  the  walls  they  have 
their  very  extensive  gardens,  in  which  they  raise  crops  for 
food  purposes,  for  the  others  have  been  planted  rather  for 
their  elegance.  Moreover  they  learn  here  to  judge  the  value 
of  human  beauty,  which  is  the  flower-gathering  of  a  single 
year.  We  are  born,  we  grow  up,  we  are  in  our  prime, 
we  droop,  and  pine  away.  Out  of  our  death  there  is  again 
the  rise  and  increase  of  others.  Oh,  happy  are  those  who 
among  the  wholesome  plants  learn  also  to  trust  in  God  who 
feeds  the  flowers -and  clothes  them  without  any  care  on  their 
part ;  who  learn  to  note  down  the  variety  and  diverseness  of 


. 


Concerning  the  State  of  Christianopolis     269 

His  gifts,  and  to  connect  their  pleasant  odor  with  God ! 
But  why  enumerate  what  man  should  learn  from  the  crea- 
tures of  God,  when  the  smallest  leaf  contains  the  whole 
lesson?  Rather  let  us  wonder  at  those  who,  though  they 
love  the  earth  most  of  all,  neglect  entirely  that  which  is 
the  best  of  the  earth,  its  use  and  beautiful  decoration.  Yet 
they  are  not  willing  to  seem  to  burden  the  earth,  though 
they  tread  it  with  crude  feet.  Let  us  lament  the  lost  para- 
dise and  long  for  its  restoration.  For  though  we  look  upon 
natural  objects  now  with  faulty  vision,  when  our  sight  has 
been  restored  through  the  cross,  we  will  behold  all  things 
not  on  the  surface,  but  in  their  inmost  depths. 


XCV. 

WATER. 

Christianopolis  has  water  as  well  as  excellent  land. 
I  will  not  now  mention  navigation  in  the  presence  of  some 
who,  like  fungi,  never  move  from  their  place.  Perhaps 
sometime  I  will  go  into  this  in  detail.  Now  I  must 
explain  what  service  they  have  as  regards  drinking  and 
washing.  An  abundant  supply  of  very  clear  water 
has  been  introduced  into  the  city  which  they  have 
distributed  first  into  the  streets  and  then  into  the 
houses,  so  that  water  abounds  everywhere  and  can  be 
obtained  close  at  hand.  Next,  by  means  of  underground 
canals,  they  have  conducted  the  outlet  streams  of  a  lake 
through  the  alleys,  so  that  the  flowing  water  frees  the 
houses  of  their  daily  accumulations,  a  scheme  that  is  more 
conducive  to  public  health  than  anything  else  easily  thought 


270  Christianopolis 

of.  Whence  those  seem  to  me  to  be  very  wise  who  want 
man  not  only  when  crested  and  plumed,  that  is,  dressed  ac- 
cording to  modesty  and  fashion,  but  also  when  naked  and 
convinced  of  human  necessity,  assisted  and  liberally  pro- 
vided for.  For  as  these  conditions  accuse  us  to  ourselves 
and  draw  us  down  from  the  lofty  halls  of  our  imagina- 
tion to  the  filthiness  of  our  mire,  so  they  also  advise  us  of 
reasons  why  we  should  not  live  uncleanly.  Hence  they 
have  baths,  that  have  been  in  use  from  early  times.  But  for 
the  most  part  the  baths  are  private  and  only  those  for  the 
children  are  public,  for  they  fear  the  temptations  of  nudity. 
Then  there  are  sanitary  washrooms  in  quiet  places;  also 
washing  of  clothes,  which  man  soils  in  various  ways;  and 
other  arrangements  for  keeping  men  clean.  Oh,  this  body 
of  ours !  How  unclean,  how  polluted,  how  moist,  how 
sweaty,  how  decayed,  how  filthy!  And  yet  it  pleases  the 
soul,  dictates  to  it,  wears  it  out,  and  at  last  crushes  it! 
Pity  us,  Oh  Thou  source  of  life,  wash  and  purify  that  un- 
cleanness,  this  body  of  ours,  the  impure  blood,  with  Thy 
most  holy  blood,  that  we  who  are  so  ugly  in  our  impurity 
may  be  dressed  in  the  robe  of  Thine  innocence  and  rendered 
acceptable  in  the  sight  of  God ;  that  we  may  not  be  ashamed 
when  Thou  shalt  return  to  each  one  according  to  his  deeds ! 


XCVI. 

THE  AGED. 

The  aged  of  both  sexes  stand  in  the  highest  esteem, 
and  so  they  take  especial  care  that  they  be  not  afflicted  with 
any  trouble,  as  old  age  is  in  itself  a  disease.    So  they  have 


Concerning  the  State  of  Christianopolis     271 

appointed  people  who  nurse  them,  cheer  them  up,  honor 
and  consult  them.  For  since  the  powers  of  mind  and  body- 
fail  them  together,  they  have  to  be  kept  bolstered  up  and 
inspired  with  young  blood ;  for  they  grow  weak  on  account 
of  the  disgust  of  human  life,  and  at  the  memory  of  so  many 
accidental  injuries,  and  so  many  errors  of  their  own.  Since 
with  great  labor  and  merit  toward  the  republic  they  have 
discharged  their  duties  with  noticeable  faith  and  care,  even 
up  to  decrepit  old  age,  no  amount  of  honor  and  respect  is 
considered  enough  in  gratitude.  And  since  finally  they  do 
possess  the  greatest  truths  of  human  life,  not  merely  by 
way  of  some  subtlety  of  theory,  but  through  rough  practice 
and  experience  of  material  difficulties,  nothing  can  be 
thought  up  so  ingenious  and  subtle  that  when  rubbed 
against  the  whetstone  of  old  age,  it  will  not  give  up  much 
of  its  own  opinion,  and  accommodate  itself  more  nearly  to 
human  conditions.  If  any  of  the  youth  but  knew  with  what 
mistakes,  sweat,  shame,  dangers,  and  snares  the  old  people 
have  acquired  these  truths,  all  of  which  they  have  buried 
within  them  and  which  they  keep  under  the  one  word  cave, 
beware! — never  would  they  be  so  thoughtless  as  to  laugh 
at  the  advice  of  the  old,  and  admire  their  own  plans.  But 
old  people  also  have  this  advantage,  that  since  they  have 
sent  such  a  throng  of  acquaintances  ahead  to  their  rest; 
since  they  have  seen  the  good  eventually  ascend  and  very 
many  evil  fall ;  since  they  have  observed  the  kingdom  of 
God  and  the  little  ship  of  the  church  stand  against  the 
attacks  and  storms  of  Satan,  and  finally  triumph ;  since  they 
have  noticed  the  increasing  offspring  of  virtues  and  the 
fruits  of  piety,  they  also  gladly  lay  themselves  down  to  the 
end  of  life,  commend  to  all  the  naturalness  and  ease  of  death, 
and  precede  them  all  in  their  familiarity  with  death.  For 
inasmuch  as  all  our  study  and  all  our  wisdom  are  noth- 


272  Christianopolis 

ing  but  a  consideration  of  death,  it  is  befitting  that  those 
who  have  spent  the  most  time  therein,  should  be  of  all 
mortals  the  most  experienced  in  matters  relating  to  death. 


XCVII. 

FOREIGNERS  AND  PAUPERS. 

Toward  strangers  and  foreigners  they  show  the  great- 
est kindness  and  generosity,  of  which  I  myself,  a  man  in 
the  deepest  straits,  am  an  evident  example.  Yet  they  are 
careful  that  the  citizens  do  not  contract  any  contagious 
disease  as  a  result  of  too  great  liberty  on  the  part  of  the 
guests.  Evil  practices  of  taverns,  elsewhere  so  common, 
are  unheard  of  and  unknown  to  them ;  and  if  they  did  know 
of  them,  they  would  heartily  disapprove  of  them.  They 
keep  a  guest  frugally  for  a  day  or  two ;  an  exile  they  sup- 
port for  a  long  time;  and  a  sick  person  they  care  for  very 
kindly.  They  help  the  poor  sufficiently  and  do  not  allow 
them  to  leave  without  material  aid.  However,  they  examine 
them  all  very  closely  in  their  words  and  behavior,  and  then 
do  their  charity.  No  beggar  is  known  or  tolerated ;  for  they 
judge  that  if  anyone  is  really  in  need,  the  republic  ought 
not  to  have  to  be  warned  of  its  duty;  neither  of  which 
however  can  happen,  and  this  is  right.  If  a  person  is 
physically  strong,  he  is  never  permitted  to  deny  the  republic 
his  efforts,  and  these  are  sufficient  for  the  food  he  gets.  Yet 
elsewhere  both  these  provisions  are  neglected.  For  when 
not  rarely  those  persons  starve  who  accomplish  the  most 
hard  work,  and  when  breaking  down  under  their  load  they 
are  deserted  and  cast  aside ;  on  the  other  hand  when  those 


Concerning  the  State  of  Christianopolis     273 

who  have  basely  rejected  their  heavenly  gifts,  and  who 
escape  all  sweat  on  account  of  weakness  of  their  flesh,  when 
they  are  supported  for  the  most  part  out  of  the  state  funds — 
it  cannot  but  be  that  the  "  bread  snatched  from  the  children 
is  being  cast  before  the  dogs."  In  this  respect  we  are  alto- 
gether bound  by  the  rule  of  the  world;  for  the  wealth  of 
the  world  for  the  most  part,  serves  the  purposes  of  wicked- 
ness and  extravagance,  rarely,  and  then  very  injuriously, 
giving  aid  to  the  works  of  Christ ;  and  so  it  is  exposed  to  the 
thievery  of  impostors,  jugglers,  quacks,  tramp  musicians, 
and  hair  dressers,  that  Christ  may  appear  to  be  disgusted 
that  such  wrongly  collected  property  should  have  been  al- 
lowed to  pass  to  so  wicked  an  owner.  Meantime,  Christ 
does  not  lack  means  to  support  His  own,  for  whom  there  is 
plenty  even  in  their  want.  Nor  are  persons  wanting  who 
take  off  their  clothes,  throw  them  down,  and  strew  the  road 
for  Christ.  I  myself,  though  I  have  always  found  the  world 
greedy,  stingy,  and  base  toward  me,  have  learned  among 
the  citizens  of  Christianopolis  that  there  are  still  some 
who,  for  the  sake  of  Christ  and  through  Christ,  desire  very 
much  to  share  their  all. 


XCVIII. 

the  sick. 

As  diseases  are  of  various  kinds,  so  also  ought  our  piety 
be  manifold.  The  citizens  of  Christianopolis  have  observed 
this  particularly,  who  have  learned  how  to  care  for  and 
comfort  the  souls,  minds,  and  bodies  that  are  afflicted.  All 
of  them  strive  to  be  able  to  come  to  their  own  and  other 
people's  assistance  in  case  of  need.    Medicine,  surgery,  and 


274  Christianopolis 

the  kitchen  are  all  equally  at  the  disposal  of  the  sick,  and 
everyone  is  prompt  to  assist.  He  who  stands  high  socially 
does  not  exhaust  the  supply  of  drugs,  while  the  lowly  do  not 
suffer  for  want  of  alleviation ;  crowds  of  physicians  do  not 
linger  around  the  great,  nor  does  loneliness  afflict  the  com- 
mon people.  Yet  after  all,  more  rich  people  on  earth  are 
made  away  with  than  poor.  Married  women  and  widows 
here  have  the  greatest  opportunity  and  skill,  and  the  state 
very  kindly  commends  to  them  the  care  of  the  sick;  they 
even  have  hospitals  intended  to  take  care  of  them.  Along 
with  the  rest  of  the  medicine  they  are  also  accustomed  to 
cheer  the  spirits  of  the  sick  and  to  remind  them  of  their 
former  strength,  lest  they  lack  Christian  fortitude.  Then 
they  bid  them  heed  their  usual  moderation  that  they  may 
not  indulge  their  agitated  bodies  too  far.  And  last  also 
they  urge  them  toward  obedience  to  the  instructions  of 
medical  attendance  that  they  may  not  refuse  to  accept  the 
unpleasantness  of  care  imposed  upon  them.  With  these 
three  the  cross  of  Christ  is  received,  lifted  up,  and  borne. 
When  a  plague  rages  it  is  wonderful  to  relate  how  little 
effort  there  is  to  escape;  they  await  the  hand  of  God.  For 
he  who  believes  that  the  amount  of  God's  good  will  is 
limited,  never  understands  how  he  may  remove  himself  and 
withdraw.  Persons  whose  minds  are  unbalanced  or  injured 
they  suffer  to  remain  among  them,  if  this  is  advisable; 
otherwise,  they  are  kindly  cared  for  elsewhere.  This  is 
what  is  done  in  case  of  the  violent;  for  reason  commands 
that  human  society  should  be  more  gently  disposed  toward 
those  who  have  been  less  kindly  treated  by  nature.  For 
even  we  are  not  just  as  God  would  have  us;  yet,  such 
as  we  are,  He  sustains  us  with  limitless  clemency  and  long- 
suffering. 


Concerning  the  State  of  Christianopolis     275 

XCIX. 

death. 


Who  will  say  that  those  in  Christianopolis,  though  they 
live  correctly,  have  an  unsatisfactory  death?  Nay,  since 
they  die  daily,  who  would  doubt  that  sometime  they  shall 
live  forever?  More  than  any  other  this  republic  does  not 
know  death,  and  yet  acts  on  such  confidential  terms  with  it. 
When  they  compose  themselves  to  "  sleep  " — for  so  they 
call  death — they  are  very  collected.  They  bear  witness  to 
their  religion  and  regard  Christ  as  a  pledge  of  their  faith. 
They  also  bear  testimony  to  their  love  of  country  and  seal 
this  with  a  pious  prayer.  The  rest  they  leave  to  God. 
They  have  no  need  of  testaments,  yet  if  they  have  any  last 
wishes,  they  mention  them  to  their  friends.  While  one  is 
struggling  with  death,  public  prayers  are  sent  up  for  the 
victory  of  the  Christian  warrior.  If  a  soul  is  in  anguish, 
witnesses  of  divine  truth  are  at  hand  and  interpreters  who 
demonstrate  that  God  wishes  all  Christians  well.  If  they 
suffer  physical  torment,  the  assurance  of  future  comfort, 
health,  and  everlasting  glory  counterbalances  this.  Why  do 
I  explain  this  at  such  length !  Fitting  words  and  deeds  are 
necessary  in  each  individual  case,  and  these  are  given. 
Many  are  present  at  the  deathbed,  that  they  may  witness 
the  critical  change  from  human  to  Christian  life.  For  a 
single  example  will  accomplish  what  no  warnings  can  do 
with  us.  Yet  in  their  humility  and  state  of  equality  they 
have  little  of  which  death  could  deprive  them;  while  our 
very  body  is  too  valuable  to  us,  out  of  which  we  are  not 
driven  without  trembling  and  which  we  are  horrified  to 
leave  behind  us.     With  a  whole  soul  they  pray  that  God, 


276  Christianopolis 

before  whom  they  are  about  to  stand,  may  be  kindly  disposed 
to  the  departed,  and  in  the  place  of  useless  complaint  they 
commend  the  soul  to  Him  with  an  appropriate  hymn. 
Finally  they  pray  that  when  it  shall  be  pleasing  to  God,  they 
also  may  find  their  peaceful  sleep  with  a  contrite  and  faith- 
ful heart,  one  firmly  founded  on  Jesus  Christ. 


C 


BURIAL. 

The  lifeless  body  they  dress  in  a  white  robe,  and  on  the 
day  following  the  death  they  bear  it  away  with  uncovered 
face ;  large  numbers  of  people  accompany  it.  Young  people 
sing  sacred  songs  of  Prudentius,1  and  other  hymns.  The 
nearest  relatives  follow,  for  the  most  part,  with  calm  face, 
and  wearing  their  usual  clothes.  For  they  say  that  con- 
gratulations are  more  befitting  a  Christian  than  grief;  and 
that  such  sad  manifestations  have  no  other  result  than  to 
weaken  the  survivors.  After  the  body  has  been  lowered 
into  the  grave  and  covered  with  the  earth  from  whence  it 
came,  they  hear  the  Word  of  God,  intended  to  give  them  a 
cheerful  attitude  toward  death,  and  to  inform  them  as  to 
life.  Rarely  is  an  epitaph  of  the  deceased  left,  for  they 
say  that  this  can  hardly  be  done  with  fairness.  Such  as 
each  one  has  been,  God  knows ;  and  posterity  will  transmit 
the  facts.  And  this  is  safer  than  an  inscription  that  has 
been  bought,  forced,  or  composed.  A  biographical  sketch  of 
those  especially  deserving  is  kept  in  their  records,  and  the 

1  Aurelius  Clemens  Prudentius,  348-410,  one  of  the  most  noted 
of  early  Christian  poets. 


Cc 


ONCERNING   THE   STATE   OF   CHRISTIANOPOLIS        277 

fact  that  these  are  few  speaks  more  loudly  than  with  us 
where  the  great  number  and  immense  crowd  of  heroes 
renders  the  record  suspicious.  The  cemetery  is  very 
spacious  and  beautiful,  but  outside  the  city;  for  they  con- 
sider the  city  to  be  for  the  living.  I  saw  a  representation 
of  Death  leading  every  order  of  flesh  to  the  grave,  skillfully 
and  ingeniously  painted  on  the  walls.  No  one  has  any  sort 
of  a  marker  except  an  iron  cross  stamped  with  the  name 
of  the  deceased.  From  this  the  descendants  count  their 
ancestors.  When  this  becomes  too  old  it  is  removed  and 
the  name  is  inscribed  in  the  funeral  volume,  where  it  can 
be  more  easily  found.  It  is  not  surprising  that  they  are 
somewhat  careless  in  these  matters,  since  they  count  this 
life  of  least  value  and  long  for  the  other.  So  neither  these 
ideas  nor  other  peculiarities  of  theirs  ought  to  seem  absurd 
to  us;  since  it  stands  to  reason  that  whoever  has  a  desire 
for  a  future  blessed  life  ought  indeed  believe  with  us,  but 
must  live  differently  in  every  respect. 


My  Christian  reader,  these  are  the  things  which  I  saw 
and  heard  in  that  blessed  republic  of  God,  and  which  I 
frankly  confess  I  learned.  The  thing  that  grieves  me  espe- 
cially is  that  my  memory  does  not  suffice  for  the  great 
variety  of  things  and  that  I  have  not  the  eloquence  to  ex- 
press the  things  which  I  do  remember;  so  you  will  easily 
see  that  I  am  no  historian.  Moreover  I  wish  now  that  I 
had  the  style  of  those  who  can  tell  more  than  they  saw. 
As  for  me,  I  confess  that  I  can  never  tell  all.  So  if  I  have 
not  understood  their  meaning  nor  given  account  of  their 
institution  with  sufficient  skill,  there  is  reason  why  I  should 
regret  my  lack  of  perceptive  power  and  why  I  should  warn 
my  readers  not  to  attribute  any  fault  to  the  citizens  of 
Christianopolis,  but  rather  to  me.    It  may  have  happened — 


278  Christianopolis 

and  I  really  fear  it  has — that  I  have  overestimated  the 
value  of  less  important  matters,  and  undervalued  greater 
ones;  that  I  have  told  things  in  reverse  order;  that  I  be- 
came confused  as  a  result  of  my  admiration  of  them;  that 
I  was  not  admitted  into  the  inside  of  their  government. 
What  would  you  have  of  me  ?  I  am  a  young  man  who  has 
not  as  yet  grasped  the  significance  of  the  secrets  of  states- 
manship, but  I  look  at  only  the  external  elegance.  And 
if  I  should  ever  be  permitted  to  penetrate  into  these,  my 
desire  to  communicate  my  observations  to  others  will  not  be 
lacking.  It  remains  now  that  we  hear  in  what  manner  I 
departed  from  that  place.  God  forbid  that  I  should  ever 
suffer  myself  to  be  separated  from  this  republic ! 

Well,  when  I  had  inspected  everything,  I  was  brought 
back  to  the  chancellor  that  I  might  report  to  him 
how  I  felt  toward  the  citizens.  "  My  friend/'  said 
he  to  me,  "  you  have  seen  how  and  where  we  live. 
As  all  human  things  are  imperfect,  we  have  not 
been  able  to  show  you  anything  beyond  our  mortal  lot; 
but  we  have  lessened  the  burdens  of  our  mortality,  we 
trust,  and  according  to  the  pattern  which  we  have  showed 
you.  We  chose  it  not  because  it  was  more  perfect  than  all 
others,  but  perhaps  because  it  was  easier.  Whatever  dis- 
advantages are  connected  with  it,  are  gradually  removed 
by  the  vigilance  of  the  administration.  If  it  is  the  object 
of  life  to  praise  God  and  love  our  brothers,  then  the  trifles 
of  human  life  will  not  be  of  such  great  moment  that  they 
\  will  render  Christians  anxious  and  trouble  them.  When  you 
shall  have  returned  to  your  own  people  pray  be  a  most  gentle 
and  moderate  interpreter  in  all  respects.  We  aspire  to  no 
praise ;  we  deprecate  jealousy ;  or,  if  it  cannot  be  helped,  we 
bear  it.  Our  huts  are  our  own  care,  let  others  see  to  their 
palaces.    If  they  rage  against  us,  we  will  pray  that  the  sea 


Concerning  the  State  of  Christianopolis     279 

may  not  convey  them  to  us.  We  worship  the  same  God, 
profess  the  same  religion.  If  our  customs  are  different,  it 
should  not  be  regarded  a  crime,  as  we  live  in  a  different 
quarter  of  the  world.  We  do  not  force  our  manners  upon 
others,  nor  do  we  defend  them  to  the  limit.  Let  those  who 
are  better  than  we,  judge  us,  teach  us,  criticise  us;  they  will 
find  that  we  are  no  less  teachable  than  we  are  patient.  If 
they  can  find  valid  excuses  for  all  their  conditions  we  will 
bring  accusation  against  our  own,  and  will  urgently  require 
better.  Meantime  let  them  be  patient  with  the  contradic- 
tory teachings  of  a  single  very  small  island.  Do  you  re- 
main ours,  we  pray,  here  and  elsewhere." 

I  did  not  restrain  the  tears  when  I  compared  the  kind- 
ness of  this  man  with  the  stubbornness  of  others,  and  I 
said  with  trembling  voice :  "  Whatever  my  people  may 
call  me,  I  will  be  yours.  To  you  I  dedicate  this  body 
of  mine,  since  nothing  else  is  left  me,  that  my  mind 
may  be  freer.  Permit  that  I  return  to  my  people  and 
secure  an  honorable  release  lest  I  hear  myself  called 
1  fugitive.'  "  Here  the  chancellor  laughed  and  said :  "  Oh 
you,  who  are  so  anxious  to  comply  with  the  past,  yet  so 
timid  as  to  the  future !  But  go,  my  guest,  whithersoever 
you  will,  and  compare  our  republic  with  other  better  ones, 
that  you  may  report  to  us  the  good  and  advantageous  points 
which  you  shall  find  elsewhere.  For  we  desire  not  to  be 
preferred  to  others,  merely  to  be  compared  with  them.  No 
one  will  be  a  better  friend  to  us  than  he  who  shall  make 
our  state  conform  more  nearly  to  the  kingdom  of  heaven,  or 
(what  is  the  same)  remove  it  farther  from  the  world/ 
Hence  we  have  long  wished  for  an  abode  situated  below  the 
sky,  but  at  the  same  time  above  the  dregs  of  this  known 
world."  Then  I  answered :  "  Unless  I  am  entirely  deceived, 
the  place  where  I  shall  rest  will  be  with  you.    If  any  other 


280  Christianopolis 

land  has  better  conditions,  perchance  I  am  not  worthy  to 
enjoy  them.  To  this,  your  republic,  I  dedicate  my  labors,  my 
studies,  my  wishes,  my  prayers.  I  give  up  the  guidance  of 
myself  to  you,  who  have  learned  how  to  control  others.  I 
will  eat  and  drink,  sleep  and  watch,  speak  and  be  silent  at 
your  command.  I  will  worship  and  adore  God  with  you. 
Now  I  ask  but  one  favor,  that  I  may  be  permitted  to  invite 
my  friends,  excellent  men,  who  are  scattered  throughout  the 
countries  of  the  world,  to  come  with  me  also."  "  By  all 
means,"  replied  the  chancellor,  "  for  we  do  not  live  too 
crowded  to  be  able  to  accommodate  a  whole  boat  load  of 
honest  men." 

While  he  spoke  thus  the  twelfth  hour,  noon,  sounded 
forth,  and  the  sweet  melody  of  bells  was  heard,  which 
is  the  warning  for  solemn  prayer.  So  he  saluted  me 
in  farewell,  bade  me  go  in  the  name  of  the  Master,  and 
return  safe  under  the  guidance  of  God,  bringing  along  as 
many  comrades  as  possible.  And  as  he  extended  to  me  the 
right  hand  of  Christ's  love,  he  said  :  "  Take  heed,  my  brother, 
that  you  do  not  give  yourself  over  to  the  world  again,  and 
estrange  yourself  from  us."  And  I  answered  heartily: 
"  Where  thou  goest  I  will  go,  thy  people  shall  be  my  people, 
and  thy  God,  my  God.  Where  thou  diest,  I  will  die,  and 
there  will  I  be  buried.  And  so  may  Jehovah  be  propitious 
to  me,  as  death  alone  shall  divide  me  from  thee !  "  Then  I 
received  from  him  the  benediction,  with  the  kiss  of  peace, 
and  I  went  away,  and  am  now  walking  about  among  you, 
that,  if  this  republic  pleases  you,  this  worship  of  God,  this 
intercourse  of  men,  this  form  of  education,  you  may  go 
thither  with  me  at  an  early  day  in  the  name  of  God.  Fare- 
well, and  be  strong  in  Christ. 

FINIS. 


INDEX 


INDEX 


Academe  Royal,  53,  n8. 
Adami,  Tobias,  21. 
Advancement  of  Learning,  The, 

43,  53- 

Adversus  Cardanum  (see  Ex- 
ercitationes  Adversus  Car- 
danum). 

Aesop,  25. 

Aiken,  Lucy,  49. 

Althaus,  Friedrich,  107. 

Arndt,  Johann,  28,  131,  135. 

Aristotle,  21,  33,  41,  42,  43,  no, 
218. 

Athenaeum,  The,  45. 

Atlantis,  54,  55,  65,  73. 

Atlas.  54. 

Augsburg  Confession,  252. 

August  von  Braunschweig- 
Liineberg,  14. 

B 

Bacon,  Francis,  7,  10,  n,  15,  19, 
27,  41,  42,  43,  44  45,  46,  47, 
48,  49,  50,  51,  53,  54,  55,  57, 
59,  62,  63,  65,  66,  67,  68,  72, 
73,  74,  77,  82,  83,  99,  100,  114, 
117,  121,  124. 

Bacon,  Nicholas,  41. 

Bacon,  Roger,  64. 

Bacon's  Life,  Letters,  and 
Works  (Spedding,  Heath,  and 
Ellis),  41,  44,  46,  47,  48,  49. 

Bacon's  New  Atlantis  (G.  C. 
Moore  Smith),  42,  46,  55,  57. 

Bailey,   Margaret  L.,   101. 

Baranza,  Father  Redemptus,  47. 

Baxter,  Richard,  78. 


Begley,   Walter,   15,   77,   78,   79, 

80,  84. 
Bensalem,  55,  57,  58,  62,  63,  68. 
Besold,  Christopher,  12. 
Boas,  Fred  Samuel,  7. 
Boehme,  Jakob,  101. 
Boll,  F.  C,  7. 
Bolton,  Edmund,  53. 
Boyle,  Robert,  113,  114,  116,  121, 

124. 
Boyle's  Life  and  Works  (J.  and 

F.  Rivington),  114,  115. 
Brahe,  Tycho,  203. 
Briigel,  Julius,  n,  14,  16,  104. 
Briiggemann,  Fritz,  6,  7,  8. 
Bushell,  Thomas,  45. 
Buwinckhausen,    Benjamin   von, 

52. 


Campanella,  Thomas,  7,  10,  16, 
18,  19,  20,  21,  23,  24,  26,  27, 
3i,  36.  39,  55,  63. 

Caphar  Salama,  20,  29,  36,  55. 

Cary,  George,  51. 

Casanbon,  Isaac,  48,  49,  50,  51, 
52. 

Charles  Stuart  II,  49,  52,  113, 
117. 

Christenburg,  Die,  21,  59. 

Christianopolis,  19,  29,  31,  34,  35, 
37,  58,  63,  70,  93,  94,  95,  98, 
99,  no. 

Christianopolis,  The,  7,  8,  9,  10, 
15,  16,  17,  18,  19,  20,  21,  28,  29, 
30,  31,  32,  38,  39,  40,  47,  54, 
55,  56.  57,  58,  59.  60,  61,  62, 
65,  67,  68,  69,  71,  72,  73,  75, 
76,  82,   88,   93,  94,   95,  96,  97, 


283 


284 


Index 


98,  99,  104,  105,  108,  no,  in, 

119,  120,  121. 
Chymische  Hochzeit,  26. 
Cicero,  212. 
Civitas  Soils,  7,   16,   17,    18,   19, 

20,  21,  23,  24,   25,  32,  36,  38, 

39,  40. 
Cleveland,  John,  yy. 
College  of  Six  Days'  Works,  66, 

73- 
Comenius,  Johann  Amos.  10,  15, 

67,  80,  99,   100,   101,    102,   103, 

104,  105,  106,  107,  108,  109,  in, 

112,  113,  117,  119,  123,  124. 
Confessio,  26,   39. 
Cowley,   Abraham,   yy,   117,   118. 
Crashaw,  Richard,  yy. 

D 

Defoe,  Daniel,  6. 
De  Sapientia  Veterorum,  53. 
Descartes,  Rene,  114. 
Descriptio,  n,  14,  16,  18,  20,  21, 

25,  27,  28,  40. 
Descriptio     Globi    Intellectualis, 

49-  . 
Description      of      the      Famous 

Kingdom     of    Macaria,     The, 

107. 
De   Thou,  Jacques  Auguste,  12, 

50. 
D extra  Amoris  Porrecta,  113. 
Dialogue  of  the  Holy  War,  44. 
Didactica  Magna,   101,   103,   104, 

112. 
Duport,  James,  yy. 
Dury    (Duraeus),   John,    15,   79, 

80,  99,  102,  106,  109,  no,  in, 

112,  113,  114,  117,  123,  124. 
Dutch  Annotations  on  the  Bible, 

The,  116. 


E 

Eberhardt  III,  13. 
Elizabeth  Tudor,  42. 
Ellis,  R.  L.,  49. 
Erasmus,  Desiderius,  12. 


Erection  of  a  College  of  Hus- 
bandry, The,  107. 

Enzyklopddie  der  Pansophie 
107,  108. 

Essentials,  The  Eighty-four,  53. 

Evelyn,  John,  114,  116. 

Exercitationes  Adversus  Car- 
danum,  48. 


Fama  Fraternitatis,  11,  14,  26, 
39,  40,  54,  59,  72,  y3,  74,  119' 
120,  121. 

Farnaby,  Thomas,  yy. 

Feast  of  the  Family,  The,  59,  60. 

Fifty-two  Discourses,  47. 

Figulus,  Peter,  112,  124. 

Fletcher,  Phineas,  yy. 

Franck,  Sebastian,  101. 


Galilei,  Galileo,  49,  113. 
Gardiner,  S.  R.,  45. 
Gaudentius,  John  (Bishop),  112. 
Gerhardt,  John,  135. 
Glockler,  J.  P.,  14,  26. 
Goddard,  113. 

Goethe,  Johann  Wolfgang,  5. 
Gott,  Samuel,  15,  55,  78,  80,  82, 

S3,  84,  88,  89,  93,  99- 
Goulart,  Simon,  47. 
Great    Inst  auction,     The     (see 

Instauratio   Magna ) . 
Griineisen,  Carl,  21,  59. 
Guhrauer,  G.  E.,  14,  15,  6y,  124. 
Gussmann,  W.,  14,  16,  21,  23,  40, 

6y. 
Gustavus  Adolphus,  109. 


H 


Haacke,  Theodore,  79,  114,  115, 

124. 
Happel,  Werner,  7. 
Harleian  Charters,  45,  46. 
Hartlib,   Samuel,   15,   79,  80,  99, 


Index 


285 


ioi,    102,   106,    107,    108,   109, 

in,  112,  113,  114,  117,  123. 
Heinsius,  Daniel,  12,  48,  50. 
Henry  IV  (France),  50. 
Herder,   Johann   Gottfried   von, 

5,  17,  25,  26. 
Hesenthaler,  Magnus,  103,  104. 
Hierosolyma,  55. 
Histoire  dcs  Sevarambes,  6,  8,  9. 
Holderlin,  Friedrich,  5. 
Holy  C  ommonwealth,  78. 
Homer,  5. 
Hopfner,  Ernst,  52. 
Hossbach,  W.,  12,  14,  104. 
Hiibner,  Joachim,   112,   113,   124. 
Hudson,  Henry  Norman,  7. 
Hullemann,   Carl,  7,    12,   14,   16, 

104. 


I 


Ideal  Commonwealths,  44,  75. 
Incomparable  Doctor  S.  Augus- 
tine, The,  53. 
Insel  F elsenburg ,  6,  7,  8,  9. 
Instauratio  Magna,  43,  49. 
Insulanischer  Mandorell,  7. 
Invisible  College,  The,  114,  H5- 


James  Stuart  I,  42,  45,  49,  50, 
5i,  53- 

Janua  Linguarum  Reserata,  101, 
107. 

Joachim  Jungius  und  Sein 
Zeit  alter,  124. 

John  Frederick,  Elector  of  Sax- 
ony, 265. 

Jones,  Stephen  K.,  78. 

Judas  Maccabaeus,  30. 

Jungius,  Joachim,  124. 

K 

Kepler,  Johann,  12,  49. 
Kemper,  O.,  30. 
Kippenberg,  August,  6,  7. 
Kleinwachter  Fr.,  19. 


Lipsius,  Justus,  12,  48. 
Lopes,  Francisco,  54. 
Loyola,  Ignatius,   10. 
Luther,  Martin,   10,  28,  57,   134, 
234,  254. 


M 


Maack,  Ferdinand,  11. 
Marvell,  Andrew,  77. 
Massons,  109. 
Mastlin,    Michael,    12. 
Matthew,  Toby,  52,  53,  54- 
May,  Thomas,  77. 
Melanchthon,  Philipp,  10. 
Menippus,  26. 
Milton,  John,  15,  52,  77,  78,  79, 

102,  107,  114. 
Milton  and  Jakob  Boehme,  101. 
Mohl,  Robert  von,  14,  15,  16,  17, 

18,  26,  37- 
Mohrke,  Max,  102,  103,  104,  105, 

108. 
Moller,  Mart.,  135. 
More,  Thomas,  7,  8,  16,  19,  20, 

21,    22,    23,    24,    26,    27,    31,    55, 

62,  63,  64,  75,  141. 
Morhof,  101. 
Morley,  Henry,  44,  75. 


N 


Naogeorg,  Thomas,  249. 

Natural  History  (see  Sylva  Syl- 
varum). 

New  Atlantis,  The,  7,  15,  19,  26, 
42,  43,  44,  45,  46,  47,  54,  55, 
56,  57,  58,  59,  60,  61,  62,  63, 
64,  65,  66,  67,  68,  69,  70,  71, 
72,  73,  74,  82,  99,  124. 

Newton,  Isaac,  114. 

Nicanor,  30. 

Niceron,  J.  P.,  47. 

Nova  Solyma,  81,  82,  87,  90,  9h 
93,  94,  95,  96,  98. 


286 


Index 


Nova  Solyma,  The,  15,  55, 
76,  77,  78,  79,  80,  82,  83, 
88,  93,  94,  95,  96,  97,  98,  99, 
124. 

Novissima  Linguarum  Methodus, 
102. 

Novum  Organum,  43,  47,  49,  52. 


Oldenburg,  Henry,  114. 
Opera  Didactica,  102. 
Order  of  the  Sun,  91. 
Ossian,  5. 
Oxenstierna,  Axel,  102,  112. 


Patricius,  48. 

Penitent  Bandito,  The,  53. 
Petty,  William,  79,  114,  116. 
Philosophical  College,  The,  115, 

116. 
Philosophia  Realis,  21. 
Pines,  J  oris,  6. 
Plato,  3.  19,  54. 
Praeludia,  107,  112. 
Prodromus  Pansophiae,  101,  102, 

103,  112. 
Prndentius,    Aurelius    Clemens, 

276. 
Prys,  Joseph,  14,  18,  32. 


R 


Ratke,  Wolfgang,  10. 

Rawley,  William,  41,  42,  43,  44, 

45,  46,  65. 
Raworth,  Francis,  51. 
Republic,  3. 
Richelieu,  A.  J.  (Cardinal),  113, 

118. 
Robinsonaden,  6,  8,  9. 
Roe,  Thomas,  109. 
Rosenkreutzerschriften,  11. 
Rosicrucians,  19,  28. 
Ross,  Alexander,  yy.' 
Rousseau,  J.  J.,  5. 
Royal  Society  of  London,  The, 


15,  46,  107,  112,  114,  116,  117, 
119,  120,  121,  122,  123,  124. 
Rycaut,  Paul,  7. 


Salomon's  House,  57,  58,  59,  66. 
Scaliger,   Joseph  Justus,   12,  48, 

50. 
Schlaraflia  Politico,  7,  14,  15,  16. 
Schmidt,  K.  A.,  14. 
Schnabel,  J.  G.,  6,  9. 
Schupp,    Johann    Balthasar,    19, 

101, 
Schwenckfeld,  Kaspar  von,  101. 
Serrano,  7. 
Sevarambes    (see    Histoire    des 

Sevarambes). 
Shakespeare,  William,  7,  yy. 
Sigwart,    Christoph,    14,    15,    17, 

18,  21. 
Smith,  G.  C,  Moore,  42,  45,  46, 

54,  55,  57- 
Societas  Christiana,  102. 
Societas  Ereunetica,   124. 
Society  of  Gray's  Inn,  78. 
Socrates,    147. 

Sonnenstaat,  Der,  21,  23,  36. 
Sozialen  Utopien,  Die,  14,  18,  25. 
Spedding.  James,  41,  44,  49,  54- 
Sprat    Thomas,    116,    117,    118. 

119,  120,  121,  122. 
Sturm,  Johann,   10. 
Sudre,   23. 
Sylva  Sylvarum,  43,  44,  46. 


Telesio  Bernardino,  41,  48,  117. 
Teutscher  Merkur,  26. 
Theophilus,  10,  13,  103,  104,  119. 
Thirty  Years'  War,  The,  9,   10, 

27,  75- 
Thompson,  Richard,  50. 
Tractate  on  Education,  79,  102, 

107. 

U 

Underhill,  Thomas,  yy. 
Utopia,  7,  20,  22,  23. 


Index 


287 


I 


Utopia,  The,  8,  16,  19,  20,  21,  22, 
23,  24,  26,  39. 


V 


Vairasse,  Denis,  6,  9. 

Valerius  Terminus,  44.  ^ 

F7fa.  ab  ipsa  Conscripta,  12,  26, 

27,  30,  37,  52,  in. 
Vogt,  Carl,  11,  14,  19. 
Voigt,  Andreas,  8,  14,  18,  25. 

W 

Wackwitz,  Fr.,  6. 
Wahl,  30. 


Wallis,  John,  115. 
Waterhouse,  G.,  100,  101. 
Weckherlin,    Georg   Rodolf,    51, 

52,  101. 
Weigel,  Valentin,  101. 
Werth,  Johann  von,  13. 
Wessely,  Ignaz  Emanuel,  21. 
Westostlicher  Divan,  5. 
Windelband,  W.,  9. 
Wolff,  Emil,  43. 
Wotton,   Henry,   49,   50,   51,   52, 

113,  114. 
Wotton,  Lord  of  Marley,  50. 
Wren,  Christopher,  113. 
Wiirtemberg,  Christopher,  Duke 

of,  51,  265. 


VITA 

The  writer  was  born  at  Fort  Hayes,  Kansas,  on  August 
3d,  1880.  He  attended  the  public  schools  at  Emporia, 
Kansas,  and  was  graduated  from  the  Emporia  High  School 
in  June,  1898.  The  four  years  succeeding  he  attended  the 
College  of  Emporia,  and  received  the  Bachelor's  Degree  in 
1902,  being  valedictorian  of  his  class.  The  year  1902- 1903 
he  was  principal  of  the  high  school  at  Dodge  City,  Kansas, 
and  the  following  three  years  principal  of  the  academy  of 
the  College  of  Emporia.  In  1906  he  was  elected  head  of 
the  Latin  department  and  dean  of  the  College  of  Emporia, 
which  position  he  occupied  for  five  years.  He  received  his 
Master's  Degree  ffom  the  same  institution  in  1908,  after 
doing  graduate  work  at  Berkeley  University  during  the 
preceding  summer.  The  years  1911-1914  he  spent  at  the 
University  of  Illinois  as  assistant  in  German. 


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^ ^ mi wdmJOLML 


/v 


ID    C iJ70 


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